Timetabling problems are specific types of scheduling problems that deal with assigning certain events to the timeslots. This assigning is subject to certain hard constraints that should be achieved to get a feasible timetable and soft constraints that must meet as many as possible during forming a feasible schedule. This paper introduces an adaptive tabu search. Eleven benchmark datasets of the year 2002 are applied to show the effectiveness of the introduced algorithm. These datasets consist of 5-small, 5-medium, and 1-large (...) dataset. As compared to other methods from previous works, the proposed algorithm produces excellent timetables, in comparison with the algorithms as well as the current results, the mathematical results showed the high effectiveness of the suggested algorithm. It has a minor deficit on the medium or the small problem adaptive Tabu, and the tabu search relies on the tabu list and penalty cost when the change in the penalty cost is checked; if it is still unchanged for the period of iterations (1,000 iterations), the tabu list reduces automatically by (−2); furthermore, the tabu list remains constant. (shrink)

This research analyses Moo in the colloquial Iraqi Language discourse marker. Marker co-occurrences are noteworthy features. This focuses on the study of the emotive and textual functions of Moo’s co-occurrences. It has been found that there are seven functions co-occurring with Moo’s that always appear in conjunction with different grammatical structures syntax on the different speech situations. The co-occurrences were used in emotional functions to show denial, causes, inhibition, rebuke, circumstantial, exemplary and questioning. Within one utterance, these markers can occur (...) together, triggering senses that are more complex. Many statements with Moo appear frequently in the form of questions. It seems that the speakers feel more curious about Moo’s questions and ask for more responses. Speakers use coexistence in the context of textual functions to raise the issue, stress, demand answers and negotiate. It was also used when the speakers had just learned to put something to the interlocutors’ attention. (shrink)

Establishing a reliable and valid measure of academic integrity that can be used in higher education institutions across the world is a challenging and ambitious task. However, solving this issue will likely have major ramifications for understanding dishonest action. It also enables the development of a standardised measure that can be used to assess the efficacy of interventions aimed at enhancing academic integrity that can be administered across regional boundaries and diverse cultural groups. This study has used a combination of (...) confirmatory factor analysis and item distribution inspection procedures to further validate the cross-cultural academic integrity questionnaire version 2. Primary participants in this study were from Saudi Arabia, and secondary reference participants were from New Zealand. The findings indicate that a revised 10-item questionnaire, the cross-cultural academic integrity questionnaire version 3, has better credibility in terms of construct validity than its predecessor. Three CCAIQ-3 domains are proposed: copying, cheating, and complying. This research will inevitably create further academic and international debate; however this measure is likely to be useful in terms of creating a research protocol for evaluating and measuring cross-cultural issues and interventions aimed at promoting academic integrity. (shrink)

Establishing a reliable and valid measure of academic integrity that can be used in higher education institutions across the world is a challenging and ambitious task. However, solving this issue will likely have major ramifications for understanding dishonest action. It also enables the development of a standardised measure that can be used to assess the efficacy of interventions aimed at enhancing academic integrity that can be administered across regional boundaries and diverse cultural groups. This study has used a combination of (...) confirmatory factor analysis and item distribution inspection procedures to further validate the cross-cultural academic integrity questionnaire version 2. Primary participants in this study were from Saudi Arabia, and secondary reference participants were from New Zealand. The findings indicate that a revised 10-item questionnaire, the cross-cultural academic integrity questionnaire version 3, has better credibility in terms of construct validity than its predecessor. Three CCAIQ-3 domains are proposed: copying, cheating, and complying. This research will inevitably create further academic and international debate; however this measure is likely to be useful in terms of creating a research protocol for evaluating and measuring cross-cultural issues and interventions aimed at promoting academic integrity. (shrink)

This study examined scientific tolerance as a human way to life in the context of Sunnah, a much debatable topic among critics and scholars. The study also highlighted prophetic visions in the application of scientific tolerance. Using a normative descriptive approach in this qualitative research, the data was collected from library archives and Islamic data sources. This approach enabled to raise questions about the nature of scientific tolerance in the light of Sunnah, prophetic mechanisms used to establish the scientific tolerance, (...) and its advantages. The findings revealed that scientific tolerance was integrated to the prophetic visions and the Sunnah, aiming at peace, tranquility, and stability for the entire mankind. The study found out how the Sunnah of the Prophet laid the foundation of scientific tolerance, and how it was carried forward by the Companions and mujtahids through their discussions, dialogues, and debates. It was also observed that the scientific tolerance reached its peak in the era of Arab and Islamic civilization, through the translation movement that began in the Umayyad era and reached its culmination, and gained heights through scientific discoveries, innovations, and civilizational achievements. In the Abbasid era, the subsequent transfer and translation of these languages into Latin and other European languages, further enhanced the depth of scientific tolerance in the contemporary renaissance and modern civilization. (shrink)

Prophets, Pre-Islamic; conduct of life; early works to 1800.

Ghazzālī, 1058-1111; political thoughts.

Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm, -1641 -- Criticism and interpretation. ; Islamic philosophy -- Iran.

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)

This article examines the nature and reproduction of ‘institutional idiocy’, seen as a form of collective cognitive incapacity generated by cultural conditions. It shows idiocy to be active in numerous paths, wearing different clothes and taking dissimilar forms, spreading to the extent that it dominates communities. An empirically driven framework is established for idiocy-dominated communities – communities with access to futile education and fruitless technology. It demonstrates how idiocy-dominated communities disguise and protect their shared idiocy and handle non-idiotic minorities. It (...) explains that idiocy-intense communities are not necessarily chaotic and arbitrarily organised, entailing ‘formulas of life’, ‘identity politics’ and ‘schools of thought’. It describes that a whole community can thoroughly adapt to life without critical thinking, living in an illusion. Whereas previous works have scrutinised individual idiocy, this research goes beyond this to inspect institutional idiocy by presenting idiocy as a system (and ‘ideology’) that constitutes the foundation of groups. While such notions as technocracy and epistocracy detail the domination of cognitive maturity, this article goes in another direction by recording the domination of cognitive immaturity (idiocracy). It avoids thinking about idiocy binarily (idiocy versus intelligence), viewing it as a question of not intellect but behaviour, culture and ‘being-with’. (shrink)

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].

al-juzʼ 1. al-Manṭiq al-istiqrārī -- al-juzʼ 2. al-Mushkilāt al-maʻrifīyah -- al-juzʼ 3. al-Manṭiq al-riyāḍī.

al-kitāb 1. al-Nasq al-ʻilmī lil-manẓūr al-ẓāhirī lil-ʻulūm al-ijtimāʻīyah -- al-kitāb 2. [Taṭbīqāt al-nasq al-ʻilmī lil-manẓūr al-ẓāhirī fī majāl al-ʻulūm al-ijtimāʻīyah].

Falsafat wa-ḥayāt Abī Hāshim al-Jubbāʼī wa-madrasatuh -- al-Tawallud ʻinda al-Muʻtazilah.

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.