This study seeks to explore the major errors that frequently emerge when novice translators translate technical texts, namely legal documents released by the Department of Lands and Survey in Jordan. The goal behind this investigation is to improve legal translation training, develop students’ drafts based on the types of their mistakes, and deliver a message to curricula designers in the field of legal translation. To this end, 20 Jordanian novice translators (MA students) are chosen from two private universities to translate (...) three legal documents from Arabic into English. The main findings revealed that different problems emerged, namely the participants’ inability to translate near-synonym technical terms, grammatical problems, and stylistic problems at both lexical level and sentence level. These findings are hoped to be insightful for both learners and teachers. A number of pedagogical recommendations are proposed by the researchers to develop learners’ competence and reach a professional level and open the venue for trainers to achieve advances in the quality of the target text and in the translation teaching–learning process. (shrink)

A co-creation values consumers’ input as its primary crust in informing businesses on current consumer needs. More importantly, it would be the next shape in future demands of consumers in business sustainability. This paper addressed this context, narrowing its scope in investigating the voices of stakeholders on what would be the essential aspects of the present and future youth qualities in achieving sustainable well-being in the present trend. The findings would be essentially helpful for the youth and the business world (...) to understand the aspects of good youth development, which would shape the next fabric of consumerism. Self-potential development of the youth is vital in achieving excellent life quality and the youth’s well-being in Malaysia. However, the increase in challenges faced by today’s youth is inconsistent with a decline of the group’s well-being. There are various studies and interventions implemented to overcome the youth situation. However, there is still in need for a model that can guide the holistic development of youth self-potential. The purpose of this study is to build a sustainable and comprehensive model of the self-potential development of the youth, which can be integrated with all of the self-potential indicators of the youth via a co-creation process. This study used the Fuzzy Delphi Method on the proposed elements in the development model and systematically analyzed them using Interpretive Structural Modeling to create the development model. The method capitalized 10 stakeholders from various youth development backgrounds in developing the model. The model consists of 25 sub-indicators that are divided into five indicators. The model findings show that one of the most driving indicators is an entrepreneurial mindset among youth, followed by the other indicators of youth self-potential development. The model also shows that the civic-mindedness indicator is the output of youth self-potential that will surface at an end of the development. The model will guide the authorized body on the priority elements that can systematically and strategically improve youth self-potential to meet future challenges with youth aspirations. (shrink)

Ethical scandals, as well as unethical behaviour, are becoming major concerns in recent times. Thus, this study focused on the role of ethical climate and employees’ moral identity. Specifically, this study examined the mediation effect of ethical climate on the relationship between ethical leadership and employees’ ethical behaviour. Also, the study investigated the moderating role of employee moral identity on the relationship between ethical climate and employees’ ethical behaviour. Data were collected from 620 full-time employees working at thirty-three Iraqi organisations (...) from five Iraqi provinces. These organisations were from various industry sectors such as manufacturing, retailing, medical, insurance, information technology, legal, finance, and telecommunication sectors. The study found that ethical leadership impacted on the ethical behaviour of employees and the ethical climate also significantly mediated the relationship between ethical leadership and employees’ ethical behaviour. The moderating role of moral identity on the relationship between ethical climate and ethical behaviour was found to be insignificant in this context. (shrink)

This study examined the relationship between urban culture and street vending. Prior research on this topic is limited and inconclusive. Therefore, we have proposed an integrated model to test the positive effect of urban culture on street vending using multiple mediations of consumption patterns, resistance, and microfinance. We tested a sample of 425 responses that reflect the public opinion in Baghdad, Iraq. These responses were collected between September and November 2018. A partial least squares–based structural equation modeling is employed to (...) test the validity of measurement models and the significance of the entire structural model, predictive power, and mediation analysis. We found that resistance mediates the effect of urban culture on street vending; low-income consumption and resistance sequentially mediate the effect of urban culture on street vending, while resistance mediates the effect of a lack of microfinance on street vending. The direct impact of culture on street vending is not significant, and a lack of microfinance positively influences the pervasiveness of trading on streets. This study contributes to the extant literature as it proposed and tested a novel and comprehensive model to analyze the relationship between urban culture and street vending, simultaneously examining the effects of culture, consumption, resistance, and microfinance on street vending. (shrink)

Street vendors are prominent on public streets and in traditional markets in most developing countries. They raise significant problems for public authorities, residents, pedestrians, and formal retailers. Their informal business is problematic, leading to conflicts and sometimes violence. Moreover, unlicensed street vendors employ children and women and are accused of counterfeiting and drug trading. However, they participate in reducing poverty and unemployment. The current data article aims to formulate a public perception on the problematic issue of street vending pervasiveness by (...) describing a survey dataset on street vending and its main driving factors. Street vending has traditionally be examined by linking it with one or more determinants; thus, the dataset covers poverty, lack of education, immigration, unemployment, urban culture, low-income consumption, resistance, and lack of microfinance as latent constructs. Five measurable variables are introduced that reflect each construct. All variables are measured via seven-point Likert scales. Using a Google Form, 425 responses were collected that reflect the attitudes of the general public in Baghdad, Iraq. This dataset is useful for research on socio-economic problems; more specifically, it introduces reliable measurement models for street vending and the eight factors driving it. (shrink)

This study explored the impact of financial literacy on potential entrepreneurs' intent in Saudi Arabia. It also examined saving behavior as a mediator in the relationship between financial literacy and entrepreneurial intention. The study's data were collected by an online questionnaire sent to a sample of 270 potential entrepreneurs at Abqaiq Applied College, affiliated with King Faisal University. Data analysis was done using partial least squares structural equation modeling. According to the findings, there is no direct relationship between financial literacy (...) and entrepreneurial intent. However, it has been reported that saving behavior can mediate between financial literacy and entrepreneurial intent. (shrink)

The smart wearable device is a new breed of mobile device that offers diversified utilities for health, sport, and finance for consumers worldwide. The current study aims to investigate the provocation of the intention to use smart wearable payment devices among Malaysian consumers. The unified theory of technology acceptance and use of technology was employed with the cross-sectional survey-based data to explain the adoption of the smart wearable payment device. Furthermore, the UTAUT model was extended with trust and lifestyle compatibility (...) factors to investigate smart wearable payment device adoption. The survey-based data were collected through the online survey and analyzed through the symmetrical modeling approach of partial least squares structural education modeling to evaluate theoretical associations between the study constructs. The fuzzy set qualitative comparative analysis was employed as an asymmetrical approach. As a result, it was found that the ease of use, lifestyle compatibility, and trust significantly impacted the intention to adopt smart wearable payment devices. However, social influence and facilitating conditions did not support the intention of adopting smart wearable payment devices. Adopting these devices requires policy and infrastructure development to harness the adoption of smart wearable payment devices. This paper is concluded with study limitations and future research suggestions. (shrink)

The competition in higher education has increased, while lecturers are involved in multiple assignments that include teaching, research and publication, consultancy, and community services. The demanding nature of academia leads to excessive work load and stress among academicians in higher education. Notably, offering the right motivational mix could lead to job satisfaction and performance. The current study aims to demonstrate the effects of extrinsic and intrinsic motivational factors influencing job satisfaction and job performance among academicians working in Malaysian private higher (...) educational institutions. Cross-sectional data were collected from the Malaysian PHEIs and the randomly selected 343 samples. The data analysis was performed with the dual analysis of partial least square structural equation modeling and artificial neural network analysis. As a result, it was found that financial rewards, promotion, performance appraisal, classroom environment, and code of conduct significantly predicted job satisfaction. The code of conduct, autonomy, and self-efficacy strongly influenced job performance. The relationship between job satisfaction and job performance was highly moderated by self-efficacy. It was suggested from the ANN analysis that the three prominent factors influencing job satisfaction are financial rewards, performance appraisal, and code of conduct. The analysis supported three significant factors influencing job performance: self-efficacy, performance appraisal, and code of conduct. The management of PHEIs should build the correct policies to transform job satisfaction into job performance. Self-efficacy plays an essential role in activating job performance. Other significant motivating factors that promote job satisfaction and performance, such as emotional intelligence, mindfulness, and other personal traits, should be included in future studies. In addition, future research could use a mixed-method or multi-respondent approach to investigate the important variables and their impact on lecturers’ job satisfaction and performance. (shrink)

The study examined the effect of celebrity attractiveness, celebrity trustworthiness, and celebrity cause fit on the attitude toward green cosmetics. This was followed by the effect of brand awareness, brand associations, brand loyalty, perceived quality, brand credibility on brand equity, including the impact of attitude toward green cosmetics and brand equity on the willingness to purchase green cosmetics among of young Chinese consumers. This study adopted a cross-sectional design and collected quantitative data from 301 respondents using a structured questionnaire, which (...) was distributed online using various social media platforms. It was found that celebrity attractiveness, celebrity trustworthiness, and celebrity cause-fit had a significant impact on the attitudes toward green cosmetic, while brand loyalty, perceived quality, and brand credibility substantially affected brand equity. Moreover, the attitudes toward green cosmetics and brand equity had a strong impact on the willingness to purchase green cosmetics. To increase the sales for green cosmetics, the advertisements for it should have appeal, trustworthiness, and cause-fit celebrities to improve consumers’ attitudes and willingness to purchase green cosmetics. Finding of this study provide a guideline for green cosmetic manufacturers, to direct their resources to enhance brand loyalty, credibility, and perceived quality of the product they produce by highlighting the difference between conventional and green cosmetics. (shrink)

The investigation of users' satisfactions and intentions in using the services provided by commercial banks needs to be focused on internet banking, since this is the widely used banking service. This paper analyzed the satisfactions and behavioral intentions of Malaysian customers in using Internet Banking, applying the Information System Success Model by the integration of adoption and application technology theory. Some criteria, which were taken into consideration, are as follows: perceived Risk, facilitating Conditions, Price, Performance expectancy, Information Quality, Service Quality, (...) and System Quality. These aspects are important to measure customers' satisfaction and behavior toward Internet and Online Banking. A sample of 362 valid responses, consisting of Malaysian customers who used E-Banking, was used for the purpose of data collection. The relationship between customers' satisfaction and factors influencing their contentment in using Online Banking was investigated. In order to evaluate this, a model called “Structural Equation Model ” was developed and used. Findings showed that most of the Online Banking users were satisfied with the system. Hence, it proves that Online Banking System was generally accepted in the Malaysian community. However, this current research is solely focused on the Malaysian community. Therefore, it may provide the necessary grounds for the study of internet banking accreditation, some useful information for the practitioners, policy makers, and the researchers to improve the system of online banking in Malaysia only. For a future study, a more well-structured research, which can accommodate the global need, would be required. (shrink)

With the rapid advancements made in biotechnology, bioethical discourse has become increasingly important. Bioethics is a multidisciplinary and interdisciplinary field that goes beyond the realm of natural sciences, and has involved fields in the domain of the social sciences. One of the important areas in bioethical discourse is religion. In a country like Malaysia, where Muslims make up the majority of the population, Islam plays a crucial role in providing the essential guidelines on the permissibility and acceptability of biotechnological applications (...) in various fields such as medicine, agriculture, and food processing. This article looks at the framework of a complementary model of bioethics derived from the perspective of Islam. The framework is based on ‘maqasid al-shariah’ (purposes or objectives of Islamic law) which aims to protect and preserve mankind’s faith, life, intellect, progeny, and property. It is proposed that ‘maqasid al-shariah’ be used as a pragmatic checklist that can be utilized in tackling bioethical issues and dilemmas. (shrink)

This article presents the Islamic bioethical deliberation on the issue of sex assignment surgery for infants with disorders of sex development or intersexed as a case study. The main objective of this study is to present a different approach in assessing a biomedical issue within the medium of the Maqasid al-Shari’ah. Within the framework of the maqasidic scheme of benefits and harms, any practice where benefits are substantial is considered permissible, while those promoting harms are prohibited. The concept of Maqasid (...) al-Shari’ah which is the mechanistic interpretation of Qur’an and Hadith presents the holistic attention of Islam on many life activities, including healthcare. Indeed, this concept encompasses many aspects of worldly life, both for the human individual and collectively for the whole society. In healthcare, the practice of SAS on DSD newborns has presented an assortment of implications on the future livelihood of the affected individual. The process of decision-making seems to be very multifaceted since every element such as the determination of the ‘correct’ sex and the urgency of early surgery must consider the benefits and harms, as well as the child’s rights and best interest. The application of the concept of Maqasid al-Shari’ah, would convey a pragmatic approach that is often disregarded in Western medicine. This approach considers the right of the individual to live life optimally, individually and socially and practice his faith, precisely, in accordance with the assigned gender. (shrink)

RésuméDepuis Ibn Mattawayh et Mānkdīm jusqu'à George Hourani et Marie Bernand, les spécialistes ont montré un intérêt constant pour la théorie de la connaissance d' ʿAbd al-Jabbār, intérêt plus grand encore depuis la parution des textes de Muʿtazilites tardifs comme leKitāb al-Muʿtamad fī Uṣūl al-Dīnd'Ibn al-Malāḥimī, et leKitāb Taṣaffuḥ al-Adillade son maître Abū al-Ḥusayn al-Baṣrī. Cet article examine la théorie de la connaissance immédiate d' ʿAbd al-Jabbār à partir de sonMughnī, ainsi que de textes écrits par ses élèves ou par (...) des Muʿtazilites tardifs. Est aussi étudié le rapport entre cette théorie et les arguments théologiques d'ʿAbd al-Jabbār. Ce travail est divisé en deux parties: en premier lieu, j'étudie la définition de la connaissance immédiate par ʿAbd al-Jabbār et les réactions de ses successeurs; en second lieu, j'analyse sa conception des types de connaissance immédiate étroitement liés à ses arguments théologiques. Et à partir de là, je montre comment le désaccord à propos du contenu de cette connaissance est à l'origine du débat opposant les théologiens musulmans (mutakallimūn) à propos de la validité de certains arguments théologiques. (shrink)

Este artículo pretende analizar tanto el nombramiento como el cese de los cadíes desde el punto de vista de sus cualificaciones académicas. Se centra en la práctica del cadiazgo en Egipto durante el período ‛abbāsí. Las fuentes principales son los Ajbār al-quḍāt de Wakī' y el Kitāb wulāt Miṣr de al-Kindī. Ambas obras contienen material de una gran originalidad y son bastante completas, ofreciendo detallada información sobre temas relativos tanto al nombramiento como al cese de los jueces durante los primeros (...) siglos de la historia islámica de Egipto. Se estudia la biografía de cada juez para averiguar cuáles fueron las razones que determinaron su nombramiento y su cese. Los resultados obtenidos son de interés para comprender las prácticas judiciales y su relación con las aptitudes profesionales que se consideraban necesarias en aquella época. (shrink)

Maqasid al-Shariah based Islamic bioethics is an Islamic bioethics concept which uses the objectives of the Shariah as its approach in analysing and assessing bioethical issues. Analysis based on maqasid al-Shariah based Islamic bioethics will examine any bioethical issues from three main aspects namely intention, method, and output or final goal of the studied issues. Then, the evaluation will be analysed from human interest hierarchy, inclusivity, and degree of certainty. The Islamic bioethics concept is a manifestation of dynamic Islamic jurisprudence (...) which can overcome new complex and complicated bioethical issues such as tri-parent baby technology issues. Therefore, this article will introduce and explain the concept of maqasid al-Shariah based Islamic bioethics and outline a general guidance of maqasid al-Shariah based Islamic bioethics to determine a maqṣad based on standards of human good or well-being and harm. (shrink)

The existence of ‘human-like’ attributes and actions in the Qur’an and Hebrew Bible entails to various interpretations towards anthropomorphic verses among the Muslim and Jewish counterparts. Al-Ghazali and Maimonides in their discourses strongly affirmed the unity of God and refuted anthropomorphism. Therefore, this study expounded al-Ghazali and Maimonides’ methods in affirming the incorporeality of God through outlining the similarities and differences in their interpretation. This study was qualitative in nature which analyses writings of al-Ghazali and Maimonides in encountering anthropomorphism. It (...) can be deduced that both scholars were found to be employing allegorical interpretation with different level of interpretations in their attempts to repudiate the corporeal form of God. Alternatively, they both agree on the literalist’s approach with conditions that one must not perceive God’s essence in a bodily figure. Consequently, believing so will lead one to heresy. In sum, their emphasis on an incorporeal God brought them to similar interpretation despite their different religion and theological or philosophical orientation.Contribution: This article contributed to comparative theological study in understanding anthropomorphic verses through the discourse of al-Ghazali and Maimonides in Islam and Judaism, respectively. (shrink)

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

The major argument in this article is that the contemporary concept of jihad inclines to have a heavy personal political baggage. In Southeast Asia, the talibanization and the influence of the al-Qaeda interpretation of the jihad appear to have made their inroad in regional radical salafi movements such as the Jamaah Islamiyah, Jama’ah Anshorut Tauhid, and Hizbut Tahrir. Radical salafi differs from the traditional salafi given its belief in the use of force to achieve religious-political objectives. Indonesia has been the (...) center for these movements and their presence has been felt in Malaysia, Singapore, Brunei, Thailand and Philippines. Some of them have been active in propagating the new concept of jihad. Therefore, this article maps out the conception of jihad as it is propounded by the three movements. It discusses how the conception of these movements of jihad has departed from the earlier salafi movements. In addition, it discusses how the idea has been expanded from Indonesia to other parts of the Southeast Asian archipelago. (shrink)

Rapid development in the area of assisted reproductive technology, has benefited mankind by addressing reproductive problems. However, the emergence of new technologies and techniques raises various issues and discussions among physicians and the masses, especially on issues related to bioethics. Apart from solutions provided using conventional bioethics framework, solutions can also be derived via a complementary framework of bioethics based on the Higher Objectives of the Divine Law in tackling these problems. This approach in the Islamic World has been applied (...) and localised in the Malaysian context. Thus, this paper highlights a conceptual theoretical framework for solving current bioethical issues, with a special focus on ART in the Malaysian context, and compares this theory with conventional theories of bioethics. (shrink)

Tri-parent baby technology is an assisted reproductive treatment which aims to minimize or eliminate maternal inheritance of mutated mitochondrial DNA. The technology became popular following the move by the United Kingdom in granting license to a group of researchers from the Newcastle Fertility Centre, Newcastle University to conduct research on the symptoms of defective mtDNA. This technology differs from other assisted reproductive technology because it involves the use of gamete components retrieved from three different individuals. Indirectly, it affects the preservation (...) of lineage which is important from an Islamic point of view. This paper aims to analyze and discuss the implications of the tri-parent technology on preservation of lineage from the perspective of Maqasid al-Shari’ah based the Islamic bioethics. The analysis shows that there are a few violations of the preservation of lineage, hence the tri-parent baby technology should not be permitted. (shrink)

Good governance is important for the sustainability of Waqf institutions in Malaysia. As a part of good governance, the evaluation of internal control and its components are essential to be considered. While reaching the Maqāṣid al-Sharī‘ah, the appreciation of Wasaṭiyyah approach can be utilised in the evaluation of internal control in the Waqf institutions. Based on qualitative research method, this research explores the internal control and its components in Waqf institutions. The conceptual study on Wasaṭiyyah approach is provided in brief, (...) and the appreciation of Wasaṭiyyah approach in relation to internal control and its components are provided. It is found that Wasaṭiyyah approach can be used in the evaluation of internal control of Waqf institutions in improving their good governance. (shrink)

[fr] La présente étude a pour but de contribuer, par l´examen des textes du dīwān du plus ancien poète populaire mauritanien connu, Saddūm Wuld Nd̆aṛtu, à identifier le vocabulaire ancien et à en expliquer la signification. Nous interrogeons ce dīwān en tant qu´ unique témoin conservé de l´époque de l´auteur (18ème siècle) pour qu´il nous aide à identifier dans ses poèmes les mots anciens qui sont depuis longtemps tombés en désuétude et sont aujourd´hui considérés comme des archaïsmes, des termes étranges (...) ou peu familiers à la plupart des locuteurs ou à tous. L´étude comprend, d´une part une description du contexte historique dans lequel vivait le poète et, d´autre part, une brève présentation du contenu du dīwān, avant d´aborder le sujet principal, à savoir le vocabulaire ancien du ḥassāniyya contenu dans l´ouvrage. Quant aux caractéristiques communes de ce vocabulaire, il convient de noter l´abondance de termes issus du champ lexical de la guerre (batailles, armes, chevaux, etc.). (shrink)

Non-medical or Social egg freezing (oocyte cryopreservation) is currently a controversial topic in Islam, with contradictory fatwas being issued in different Muslim countries. While Islamic authorities in Egypt permit the procedure, fatwas issued in Malaysia have banned single Muslim women from freezing their unfertilized eggs (vitrified oocytes) to be used later in marriage. The underlying principles of the Malaysian fatwas are that (i) sperm and egg cells produced before marriage, should not be used during marriage to conceive a child; (ii) (...) extraction of mature egg cells from single women being unacceptable; and (iii) fertility preservation in anticipation of late marriage is a conjecture that has not yet occurred. Ovarian tissue freezing can potentially be a more Shariah-compliant alternative to social egg freezing, because once the frozen ovarian cortical tissue sections have been re-transplanted back into the woman, mature egg cells can readily be produced, collected, and fertilized by the husband’s sperm only during the period of marriage contract (′akd al-nikāḥ). Unlike accidental mix-ups with frozen eggs, muddling of lineage (nasab) would be automatically avoided in ovarian tissue freezing due to immunological rejection. However, upon critical analysis based on Qawā’id Fiqhiyyah (Islamic Legal Maxims), Maqāṣid-al-Shariah (Higher Objectives of Islamic Law), and Maslaḥah-Mafsadah (benefits versus harmful effects on society), elective ovarian tissue freezing by healthy single women for social reasons would likely be a highly contentious and controversial issue within Muslim communities that may conflict with conservative social-religious norms. This thus needs further debate among Islamic jurists in dialogue with medical doctors and biomedical scientists. (shrink)

Mitochondrial replacement technology (MRT) is an emerging and complex bioethical issue. This treatment aims to eliminate maternal inherited mitochondrial DNA (mtDNA) disorders. For Muslims, its introduction affects every aspect of human life, especially the five essential interests of human beings—namely, religion, life, lineage, intellect, and property. Thus, this technology must be assessed using a comprehensive and holistic approach addressing these human essential interests. Consequently, this article analyses and assesses tri-parent baby technology from the perspective of Maqasidic bioethics—that is, Islamic bioethics (...) based on the framework of Maqasid al-Shariah. Using this analysis, this article suggests that tri-parent baby technology should not be permitted for Muslims due to the existence of third-party cell gametes which lead to lineage mixing and due to the uncertain safety of the therapy itself and because the major aim of the technology is to fulfil the affected couples interest to conceive their own genetically healthy child, not to treat and cure mtDNA disorders sufferers. (shrink)

The general relationship between a bank and customer is contractualin nature. For conventional banks, the banker-customer relationship is basedon the debtor-creditor relationship with the bank earning a profit from a spreadmade between interest charged on the borrower of funds and interest paid tothe depositors. In Islamic banking, due to the different contractual transactionsof Islamic banking operation, it is based on a multi-contractual relationships.However, bank consumers perceive that banks enhance their profits by treatingconsumers unfairly and failing to take responsibility when things (...) go wrong.This study examines the duty of care of conventional and Islamic banks towardsbank consumers. It also focuses on the Islamic banks’ duty of care from theperspective of maqāṣid al-Sharī‛ah, to those who use their services. Adoptingthe doctrinal analysis method, this study analyses and compares the duty ofcare of both conventional and Islamic banks. Findings of this study includethat misconduct by banking industries remains rife and that unfair treatment ofcustomers are frequent. As for Islamic banks, the maqāṣid al-Sharī‛ah basedduty of care is found missing in their Islamic banking operation. This studysuggests that the duty of care for both banks should be reformed to improvebank consumers’ experience. For Islamic banks, an improved standard is usefulin performing their duties based on Islamic values. (shrink)

El concepto de la forma divina del ser humano es mencionado en varias descripciones en las tres religiones abrahámicas mayores. El enfoque tradicional judeocristiano de Imago Dei (La imagen de Dios) tiene tres perspectivas principales: sustantiva, funcional y relacional. Ibn ‘Arabī, como pensador y místico musulmán, explicó esta idea a través del concepto de espejo y otros dos conceptos, a saber, el ‘Hombre Perfecto’ y la vicegerencia de Dios. Consideró la forma divina del ser humano como un espejo a través (...) del cual Dios se manifiesta. Este artículo ofrece una visión general comprensiva de la interpretación de Ibn ‘Arabī a la luz de los enfoques judeocristianos. La explicación de Ibn ‘Arabī incluye tres enfoques. A través del concepto del hombre perfecto, la explicación de Ibn ‘Arabī se acerca a la interpretación sustantiva, y a través del concepto de vicegerencia, revela la interpretación funcional. El artículo reconoce una interpretación relacional de la forma divina a través de algunas explicaciones contradictorias que pueden hallarse en sus libros. Este análisis de su explicación también arroja bastante luz sobre aspectos de su perspectiva antropológica. (shrink)

Sport is viewed as a multidimensional phenomenon. Most countries,including Muslim nations, invest heavily in sports to ensure the participationof their citizens both for recreational and competitive purposes. Indeed, theinvolvement of Muslim countries in significant multi-sport events such as theCommonwealth, the Asian, and the Olympic Games are inevitable. Therefore,a proper projection should be given to Muslim athletes as their participationreflects the identity and culture of Muslim civilizations. To date, the issue ofMuslim athlete’s involvement in sports from the notion of Islamization hasyet (...) to be elucidated by any scholar. This paper aims to scrutinize the sportssociology as an academic discipline in the Muslim majority society context.It also views the philosophy of sports participation and the dilemma facedby Muslims in sports under the light of al- Qur’ān, and Hadith. In obtainingrelevant information for this paper, we employed qualitative content analysisfrom various literature. In conclusion, this discourse of sport, Islam, and society has potentially triggered the new social movement that accommodated the needs of the Muslim community towards sports participation and physical activity. (shrink)

The Emergence of Early Sufi Piety and Sunnī Scholasticism: ʿAbdallāh b. al-Mubārak and the Formation of Sunnī Identity in the Second Islamic Century. By Feryal Salem. Islamic History and Civilization, vol. 125. Leiden: Brill, 2016. Pp. vii + 165. $120, €93.

Hujjat al-Islam Imam al-Ghazali is a thinker, mystic, jurist, and theologian who has still influenced today since his time. In his al-Munqidh min ad-Dalal, he writes about how he survived the crisis that his inquiries about life had driven him to depression. Due to the distress caused by the crisis in him, he left the place where he lived and moved away from people. During this abandonment, he confesses his experiences, inquiries, introspection, and ways of getting to know himself in (...) al-Munqidh. In this article, I will try to understand how he reached guidance from this crisis, what his method was, and how he gained personal religious experience. I will examine the differences and similarities of the way of Sufism from the clergy, where the concept of rational theosophy corresponds in al-Ghazali’s thought. He shows us the limits of reason on the way to reach precise information. He talks about realities that cannot be explained within these limits, what he has learned in the uzlat, and why the love for the world is dangerous. The reason why al-Ghazali returned to social life is explained with the idea of 'fiqh of priorities' in Islam. Al-Ghazali attributes the "nour" that descends to his heart to the will of God in explaining his salvation from the turning point in his life. (shrink)

Towards the end of the Tābi‘ūn generation (the generation of Muslims who followed the Sahaba [companions of the prophet Muhammad]), there was a search for a name through history, for people who were members of Ahl as-Sunnah (people of the tradition and the community of Muhammad [peace be upon him]), and were distinguished from other people with their understanding of zuhd (asceticism) and faqr (indigence), and their sensitivity to worship and to abide by righteous deeds. In this process, any name (...) other than Tasawwuf (Islamic mysticism, commonly known as Sufism) was not generally accepted because it was considered incomplete and inadequate in expressing the knowledge, state, behavior, and approaches of Sufi. The debate about the origin of the word Tasawwuf has continued from the first time to the present day. Some authors have argued that the original word was not in Arabic and hence it was not known during the time of Sahaba, while other authors have argued that it was in Arabic and that it was known in the time of Sahaba. Also, there were differences of opinion about the origin of the root word for Tasawwuf among the authors who argued that the origin of the word Tasawwuf was Arabic. When Sufi works are examined, it can be seen that each Sufi made many descriptions of Tasawwuf in accordance with the subjects they cared about and the state in which they lived. However, this study does not aim to examine the terminological descriptions of the notions of Tasawwuf expressed in the historical process, but to bring up some discussions about the origin of the word and to examine some issues related to the subject.Summary: There has been an ongoing search for a name for the group who was a part of Ahl as-sunnah and were distinguished from others with their outside appearances and zuhd (asceticism), and made intensive efforts for the elimination of the heart (sense of selfishness and ego). Some authors declared that this group was essentially famous and known, but that a name was needed to distinguish them from other people and to show their privileges. In the early days, some distinguishing names such as abid, nasik, vari‘, zahid (following are some of the descriptions/meanings of these names; one who prays a lot, servant of God, extremely religious, someone who gave up earthly possessions for God, etc.) were given to the pioneer Sufis. However, these names were not seen as a distinguishing feature because they were also given to other non-Sufi individuals, and the use of these names did not become widespread in later times. In addition, since these names indicated only one characteristic of the Sufi in terms of their meaning, they were considered incomplete and inadequate, and there was a need for a more comprehensive name. In addition to these names, there was also a search for new ones in some regions. Among these names, some names such as fuqaraa (the poor), ghuraba (eccentric and noncomformist), sayyaheen (pilgrims), shiqaftiyyah (cave people), dju’iyyah (who eats just enough to survive), malamatiyya (someone who believes in the value of self-blame), nouriyyah (someone who is trying to reach the God's light [nour in Arabic]) and moqarraboon (blessed). Khorasan, Basra, Damascus, and Baghdad are the locations where new names were searched for extensively. These names used in these regions have not gained prevalence in the historical process either. As a more comprehensive name in the historical process, the word Tasawwuf/Sufiyyah (sufism) was preferred. The word Sufism, which means "one who wears wool", signifies an external meaning. However, the main distinguishing feature of Sufi is not the external aspect, but the internal state and scholarship/wisdom. In this context, the relationship between name and person has always been the subject of discussion. Depending on the spiritual education of Sufi, there will be constant changes in their spiritual state and wisdom. There has been a lack of an encompassing name to express this change. Because of this insufficiency, the word Tasawwuf, which includes external meaning, has been accepted as an umbrella term, which also included the internal meaning. In addition, because wearing wool garments was the custom of elite servants of God such as prophets and saints, Sufis considered it appropriate to be known by this name. Tasawwuf has been accepted as a word that encompasses the meanings of words such as zuhd, faqr, vera’ (being afraid to sin), morality, adherence, nusq (praying for and worshipping God). In this sense, Tasawwuf does not mean only morality, zuhd, or worshipping. It refers to a feature that encompasses all of these and also includes other meanings.There are two different views on whether the word Sufism was known and used during the times of Muhammad (PBUH), Sahaba, and Tābi‘ūn. According to one view, the term Tasawwuf was not known during this period. For this reason, the advocates of this view accept Tasawwuf as a way of thinking and approach which is formed by some non-Islamic influences such as Indian, Iranian, Christian, Jewish, and Greek Philosophy. Contrary to this view, according to some advocates, Tasawwuf was known and used not only during the time of Muhammad (PBUH), Sahaba, and Tābi‘ūn, but also during Jahiliyyah period (ignorance period in Arabia before the advent of Islam. Wool (Suf) symbolized devotion during the Jahiliyyah period. When someone tied wool around his neck and head, this movement meant devotion. There are apparent connections between wool and sacrifice in some customs during the Jahiliyyah period.The fact that the word Sufism does not appear in Qur'an verses and hadith (the record of the words, actions, and approval of Muhammad [PBUH]) and that no one from the two prominent generations of Islam, Sahaba, and Tābi‘ūn, was called Sufi does not make it necessary to search for the origin of Tasawwuf in non-Islamic sources. Because although Tasawwuf is not mentioned in verses and hadith, there are some words such as Moqarraboon and Abrar (good samaritan) which correspond to Sufi. The names Sahaba, and Tābi‘ūn were the most honorable names for these two generations, this should explain why no one in the Sahaba, and Tābi‘ūn generations used the name Sufi or needed any other name. Although the name Sufi was not used as a word in the time of Sahaba, it is known that the life of Sahaba is the main premise of the Sufi lifestyle. For this reason, the Sufis took Sahaba as an example, especially the Ashab al-Suffa (young, unmarried, and poor Sahaba, who dwelled in the Suffas [shades] Muhammad [PBUH] built near the Al-Masjid al-Nabawi [a mosque the prophet built while in Medina]).With the preference of this word, discussions about the origin of the word have come up. Among these discussions, the most effective ones were whether the origin of the word was Arabic and if so, what was the root word. Authors such as Al-Qushayri and Ali Hujwiri did not accept the word Sufism as an Arabic word. According to them, there was no comparison showing that the word originally was Arabic. Whatever meaning is given, it is not correct to derive the name Sufi from a root word in Arabic according to the language rules. In this context, it is more appropriate that it is a moniker, not a word derivative. Contrary to Al-Qushayri and Ali Hujwiri, authors such as Abu Nasr as-Sarraj, Abu Bakr al-Kalabadhi, Sohrevardi, Ibn Taymiyyah, and Ibn Khaldun accept the origin of the word as Arabic, but they disagree about the word origin. Abu Nasr as-Sarraj, who is among the first sources of Tasawwuf, stated that the word origin was Safa (enjoyment), while authors such as Abu Bakr al-Kalabadhi, Sohrevardi, Ibn Taymiyyah, and Ibn Khaldun stated it was the word Suf (wool). According to them, if the origin of the word is accepted as Suf, in terms of vocabulary, the word becomes authentic and the wording correct. According to al-Kalabadhi, the words put forward about the origin were allied in terms of meaning, even if they appeared different on the outside, and the meanings of all these names were collected in the word Suf. (shrink)

This fourteenth volume of Collected Papers is an eclectic tome of 87 papers in Neutrosophics and other fields, such as mathematics, fuzzy sets, intuitionistic fuzzy sets, picture fuzzy sets, information fusion, robotics, statistics, or extenics, comprising 936 pages, published between 2008-2022 in different scientific journals or currently in press, by the author alone or in collaboration with the following 99 co-authors (alphabetically ordered) from 26 countries: Ahmed B. Al-Nafee, Adesina Abdul Akeem Agboola, Akbar Rezaei, Shariful Alam, Marina Alonso, Fran Andujar, (...) Toshinori Asai, Assia Bakali, Azmat Hussain, Daniela Baran, Bijan Davvaz, Bilal Hadjadji, Carlos Díaz Bohorquez, Robert N. Boyd, M. Caldas, Cenap Özel, Pankaj Chauhan, Victor Christianto, Salvador Coll, Shyamal Dalapati, Irfan Deli, Balasubramanian Elavarasan, Fahad Alsharari, Yonfei Feng, Daniela Gîfu, Rafael Rojas Gualdrón, Haipeng Wang, Hemant Kumar Gianey, Noel Batista Hernández, Abdel-Nasser Hussein, Ibrahim M. Hezam, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Muthusamy Karthika, Nour Eldeen M. Khalifa, Madad Khan, Kifayat Ullah, Valeri Kroumov, Tapan Kumar Roy, Deepesh Kunwar, Le Thi Nhung, Pedro López, Mai Mohamed, Manh Van Vu, Miguel A. Quiroz-Martínez, Marcel Migdalovici, Kritika Mishra, Mohamed Abdel-Basset, Mohamed Talea, Mohammad Hamidi, Mohammed Alshumrani, Mohamed Loey, Muhammad Akram, Muhammad Shabir, Mumtaz Ali, Nassim Abbas, Munazza Naz, Ngan Thi Roan, Nguyen Xuan Thao, Rishwanth Mani Parimala, Ion Pătrașcu, Surapati Pramanik, Quek Shio Gai, Qiang Guo, Rajab Ali Borzooei, Nimitha Rajesh, Jesús Estupiñan Ricardo, Juan Miguel Martínez Rubio, Saeed Mirvakili, Arsham Borumand Saeid, Saeid Jafari, Said Broumi, Ahmed A. Salama, Nirmala Sawan, Gheorghe Săvoiu, Ganeshsree Selvachandran, Seok-Zun Song, Shahzaib Ashraf, Jayant Singh, Rajesh Singh, Son Hoang Le, Tahir Mahmood, Kenta Takaya, Mirela Teodorescu, Ramalingam Udhayakumar, Maikel Y. Leyva Vázquez, V. Venkateswara Rao, Luige Vlădăreanu, Victor Vlădăreanu, Gabriela Vlădeanu, Michael Voskoglou, Yaser Saber, Yong Deng, You He, Youcef Chibani, Young Bae Jun, Wadei F. Al-Omeri, Hongbo Wang, Zayen Azzouz Omar. (shrink)

This thirteenth volume of Collected Papers is an eclectic tome of 88 papers in various fields of sciences, such as astronomy, biology, calculus, economics, education and administration, game theory, geometry, graph theory, information fusion, decision making, instantaneous physics, quantum physics, neutrosophic logic and set, non-Euclidean geometry, number theory, paradoxes, philosophy of science, scientific research methods, statistics, and others, structured in 17 chapters (Neutrosophic Theory and Applications; Neutrosophic Algebra; Fuzzy Soft Sets; Neutrosophic Sets; Hypersoft Sets; Neutrosophic Semigroups; Neutrosophic Graphs; Superhypergraphs; Plithogeny; (...) Information Fusion; Statistics; Decision Making; Extenics; Instantaneous Physics; Paradoxism; Mathematica; Miscellanea), comprising 965 pages, published between 2005-2022 in different scientific journals, by the author alone or in collaboration with the following 110 co-authors (alphabetically ordered) from 26 countries: Abduallah Gamal, Sania Afzal, Firoz Ahmad, Muhammad Akram, Sheriful Alam, Ali Hamza, Ali H. M. Al-Obaidi, Madeleine Al-Tahan, Assia Bakali, Atiqe Ur Rahman, Sukanto Bhattacharya, Bilal Hadjadji, Robert N. Boyd, Willem K.M. Brauers, Umit Cali, Youcef Chibani, Victor Christianto, Chunxin Bo, Shyamal Dalapati, Mario Dalcín, Arup Kumar Das, Elham Davneshvar, Bijan Davvaz, Irfan Deli, Muhammet Deveci, Mamouni Dhar, R. Dhavaseelan, Balasubramanian Elavarasan, Sara Farooq, Haipeng Wang, Ugur Halden, Le Hoang Son, Hongnian Yu, Qays Hatem Imran, Mayas Ismail, Saeid Jafari, Jun Ye, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Abdullah Kargın, Vasilios N. Katsikis, Nour Eldeen M. Khalifa, Madad Khan, M. Khoshnevisan, Tapan Kumar Roy, Pinaki Majumdar, Sreepurna Malakar, Masoud Ghods, Minghao Hu, Mingming Chen, Mohamed Abdel-Basset, Mohamed Talea, Mohammad Hamidi, Mohamed Loey, Mihnea Alexandru Moisescu, Muhammad Ihsan, Muhammad Saeed, Muhammad Shabir, Mumtaz Ali, Muzzamal Sitara, Nassim Abbas, Munazza Naz, Giorgio Nordo, Mani Parimala, Ion Pătrașcu, Gabrijela Popović, K. Porselvi, Surapati Pramanik, D. Preethi, Qiang Guo, Riad K. Al-Hamido, Zahra Rostami, Said Broumi, Saima Anis, Muzafer Saračević, Ganeshsree Selvachandran, Selvaraj Ganesan, Shammya Shananda Saha, Marayanagaraj Shanmugapriya, Songtao Shao, Sori Tjandrah Simbolon, Florentin Smarandache, Predrag S. Stanimirović, Dragiša Stanujkić, Raman Sundareswaran, Mehmet Șahin, Ovidiu-Ilie Șandru, Abdulkadir Șengür, Mohamed Talea, Ferhat Taș, Selçuk Topal, Alptekin Ulutaș, Ramalingam Udhayakumar, Yunita Umniyati, J. Vimala, Luige Vlădăreanu, Ştefan Vlăduţescu, Yaman Akbulut, Yanhui Guo, Yong Deng, You He, Young Bae Jun, Wangtao Yuan, Rong Xia, Xiaohong Zhang, Edmundas Kazimieras Zavadskas, Zayen Azzouz Omar, Xiaohong Zhang, Zhirou Ma.‬‬‬‬‬‬‬‬. (shrink)

The dominant approach to understanding Islamic Business Ethics has been based almost exclusively on either interpretations of the Qur’an and Sunna or influenced by Western understanding of Islam and ethics. However, there is a rich—largely ignored-tradition of ethical analysis conducted by Muslim philosophers which would broaden our understanding of Islamic ethics and hence IBE. We seek to correct this imbalance by examining works of Al-Ghazali, an early Muslim philosopher, scholar, and mystic. His approach to Sufism, combining an interpretation of revelation (...) with reason, can contribute to new developments in business ethics scholarship and practice especially in Muslim communities. His thought portrays a vibrant work ethic that, while based in Sufism, has important practical implications for business. We argue that including such historically and contextually recognized perspectives in our understanding of BE, both in theory and in practice, would work well with an audience that looks to Islam as a source of justice and proper moral conduct. (shrink)

On the knowledge theory in Koran and philosophy.

‘Abd al-Laṭīf al-Baghdādī’s _Book on the Science of Metaphysics_ is an important work that contains the influence of both Alexander of Aphrodisias and Themistius in the interpretation of Aristotle. Only chapters 13-16 belong to the Lambda. The limitation results first of all from the main purpose of the work, namely to present a new witness for the reception of Arabic metaphysics. As can be seen from the introduction of the work, the work is conceived as a unified whole and may (...) be meant as a kind of summa of metaphysics, a synopsis of four writings that hold high rank among medieval metaphysical works - especially since 'Abd al-Latif apparently regarded not only the Metaphysics but also his other sources as originating from Aristotle, the First Teacher. This translation includes only the eighth chapter of the Book Lamda. (shrink)

An exciting development in the field of assisted reproductive technologies is In Vitro Gametogenesis (IVG) that enables production of functional gametes from stem cells in the laboratory. Currently, development of this technology is still at an early stage and has demonstrated to work only in rodents. Upon critically examining the ethical dimensions of various possible IVG applications in human fertility treatment from a Sunni Islamic perspective, together with benefit-harm (maslahah-mafsadah) assessment; it is concluded that utilization of IVG, once its efficacy (...) and safety are guaranteed, could be permissible by strictly adhering to Islamic ethical principles related to marriage, biological/genetic relatedness, sexual intercourse, and moral status of the embryo/fetus versus that of the gamete. As a result, IVG will be acceptable for treating primary infertility, age-related infertility, and preventing genetic diseases. However, it will be unacceptable for application in posthumous reproduction, donor gametes, genetic enhancement, and procreation in same-sex couples. (shrink)

Islamic religious educations; Islamic ethics; conduct of life.