Data analytics, machine intelligence, and other cognitive algorithms have been employed in predicting various types of diseases in health care. The revolution of artificial neural networks in the medical discipline emerged for data-driven applications, particularly in the healthcare domain. It ranges from diagnosis of various diseases, medical image processing, decision support system, and disease prediction. The intention of conducting the research is to ascertain the impact of parameters on diabetes data to predict whether a particular patient has a disease or (...) not. This paper develops an improved ANN model trained using an artificial backpropagation scaled conjugate gradient neural network algorithm to predict diabetes effectively. For validating the performance of the proposed model, we conduct a large set of experiments on a Pima Indian Diabetes dataset using accuracy and mean squared error as evaluation metrics. We use different number of neurons in the hidden layer, ranging from 5 to 50, to train the ANN models. The experimental results show that the ABP-SCGNN model, containing 20 neurons, attains 93% accuracy on the validation set, which is higher than using the other ANNs models. This result confirms the model’s effectiveness and efficiency in predicting diabetes disease from the required data attributes. (shrink)

This study is aimed to identify the relative effect of online review ratings and perceived crowding on purchase intentions of a consumer. Our study also investigated the contingent effect of gender and perceived crowding between the relationship of exogenous and endogenous variables. This study was conducted in the Malaysian restaurant industry. We applied the purposive sampling technique to identify respondents, the mall intercept survey method was used for data collection. Smart PLS software was applied for data analysis. This study demonstrates (...) through its results that online review ratings and perceived crowding have a positive effect on purchase intentions of a consumer. Moreover, if a consumer perceives crowding at a restaurant, this has a positive contingent effect on the relationship between review ratings and purchase intentions. This demonstrates that the consumer is more inclined to choose a restaurant with a high online review rating and has high perceived crowding at some unfamiliar place. Lastly, no evidence is found for the gender difference between review rating and purchase intentions; however, gender shows contingent effect and results confirmed that males preferred more crowded restaurants as compared to females. There are theoretical and practical implications for managers in the findings of this study. (shrink)

The purpose of this study is to investigate the incidence of service failure in rendering service process during COVID-19. It further explores the outcomes of service recovery offered to customers in case of service failure. Like other businesses, webstores have also faced the challenges in their efforts to satisfy their customers during COVID-19. Service failure has increased due to unexpected circumstances produced by this pandemic. It has become necessary for the webstores to retain their dissatisfied customers by reconsidering their service (...) strategies. Relevant data for the purpose of this study were collected through questionnaires from 383 respondents by using online channels. The online channels were exclusively employed for maintaining the safety of respondents during COVID-19. Respondents for this study were online shoppers who encountered service failure during COVID-19. The results indicated that the incidence of service failure has increased due to an increase in online shopping during COVID-19. Some customers tend to repurchase from the same webstore. On the other hand, some customers do not want to purchase again from the same seller and decided to switch to the alternative webstore. Based on the findings, new strategy for online shopping service providers was introduced. This strategy will be helpful for the online service providers to increase their profitability by retaining their dissatisfied customers. Service providers can minimize the number of customers switching to other webstores by reducing the events of service failure. Customer’s assistive intent can also be helpful for service providers to increase the efficiency of service recovery. Conducting a proper follow-up after providing service recovery can also reduce the switching of customer. It will be helpful for service providers to understand the customers’ expectations before recovery process and their feeling after getting service recovery. (shrink)

The premise of this study is to look at the intergenerational transferal of language and racial trauma of Asian immigrants in general and Korean–American immigrants in particular to a western country, the United States of America. This study investigates trauma from a psychological standpoint, based on Chang-Rae Lee’s novel Native Speaker. In describing a marker of citizenship, the novel’s title also points to who is the native language speaker and who is a native of a country, and why one who (...) is not may be excluded. The Korean immigrants’ vulnerability to the English language and racial differences highlights their status as minority “others,” and they suffer from transgenerational trauma. As a result of transgenerational traumatic effects, Henry has various traumatic side effects such as dysphasia, aphasia, and parasomnia and finally leaves no stone unturned to recuperate from trauma. The Trauma of the Unspeakable theory by Michelle Balaev is used in this article to show how trauma affects people’s minds. (shrink)

The fight to find effective, long-lasting treatments for cancer has led many researchers to consider protein degrading entities. Recent developments in PROteolysis TArgeting Chimeras (PROTACs) have signified their potential as possible cancer therapies. PROTACs are small molecule, protein degraders that function by hijacking the built-in Ubiquitin-Proteasome pathway. This review mainly focuses on the general design and functioning of PROTACs as well as current advancements in the development of PROTACs as anticancer therapies. Particular emphasis is given to PROTACs designed against various (...) types of Leukemia/Blood malignancies. (shrink)

Social media advertisement is a growing phenomenon designed to reach and engage customers. However, despite their continued adoption, less remains known regarding the effectiveness of social media ads to co-create brand value. In response to this gap, this study aims to deepen the theoretical understanding of consumer value co-creation through social media advertising value. The data were collected using purposive sampling from 286 experienced social-media users, and the model was tested using partial least square -based structural equation modeling. The results (...) indicate that entertainment, aesthetic appeal, interactivity, and trendiness significantly affect the adverting value of social media ads. In turn, ad value affects consumers’ intention for value co-creation. Consequently, our findings suggest the importance of social media advertising value where marketers may enhance consumer-brand engagement by incorporating interesting content, which may encourage the customer’s interaction with the social media ads and strengthen value co-creation behavior. The results further contribute to nascent marketing literature by demonstrating that value co-creation acts as an antecedent to generating positive electronic word-of-mouth on social media platforms to drive consumers’ online brand purchase intention. (shrink)

Some people think that various acts of terrorism are always related to Islam as it is a doctrine which is identical to war with all its derivative forms. It will appear to be incompatible if we trace the example of the Prophet Muhammad SAW, written in Ṣahīh Bukhāri’s ḥadīths. This research aimed to uncover the meaning of Jiḥād in Islam as stated in the ḥadīths of the Prophet Muhammad in the book Ṣahīh Bukhāri, the work of the distinguished (...) ḥadīth scholar named Muhammad bin Ismail bin Ibrahim bin al-Mugirah al-Bukhāri. This interpretation is expected to be a guide for Muslims in the Jiḥād itself, and it could provide accurate information for researchers about Islam, making it possible for scientists to change the stigmatic perspective of terrorism related to Islam. The researchers used a descriptive method by discussing the philosophical meaning of Matan of ḥadīth contained in the book Ṣahīh Bukhāri about Jiḥād. It was concluded in this research that the term Jiḥād does not mean war. It means the effort in the path of Allah, doing Jiḥād against lust, serving the parents, reconciling the parties in conflict, keeping of the promise, supporting old widows, supporting neglected children and the poor, doing hajj Mabrur, and so forth. Jiḥād could also be defined in the context of social welfare, such as in education and economics, which support the framework of bringing about prosperity on earth.Contribution: The number of terrorism cases in the name of Jiḥād lately is very detrimental to Muslims. Because of a lack of understanding of Jiḥād’s meaning, it is a broad sense apart from the war against infidels. This article calls on the importance of understanding Jiḥād, both for Muslims themselves and for people other than Islam. This article provides theological reasons for Jiḥād that can contribute to making peace in the world. (shrink)

Filistin asıllı Subhî Fahmâvî, romanlarında farklı konuları özgün bir üslûpla ele almaktadır. Ana konu içerisinde ilgili birçok meseleyi iç içe halkalar şeklinde bir anlatım yumağı oluşturarak ele alan Fahmâvî, okuyucuyu adeta diyardan diyara bir gezintiye çıkarmaktadır. Bu anlatım üslûbunun en önemli öğelerinden biri mitolojik ve tarihi şahsiyetlerdir. Genel olarak Ortadoğu özel olarak Ken‘ânî mitosundaki efsanevi şahsiyetler değişik vesilelerle romanlarda sık sık anılmaktadır. Yazara ait Kıssatu ‘işki Ken‘âniyye adlı roman, mitolojinin yoğun işlendiği bir romandır. İl, Ba‘l, İştar, Mot gibi mitoslar olay (...) örgüsünün önemli bir kısmını oluşturmaktadırlar. Bununla birlikte Fahmâvî, roman anlatısında tarihte olumlu veya olumsuz bir şekilde nam salmış birçok şahsiyetten de bahsetmektedir. İster mitolojik olsun ister tarihi ve gerçek şahsiyet olsun, seçilen isimler rastgele seçilmemişlerdir. Bu şahısların her biri romanda anlatılan konunun daha iyi anlaşılması için anlatımın önemli bir yönünü oluştururken okuyucu da söz konusu şahıs hakkında bilgi sahibi olmaktadır. Bu makalede çağdaş Ürdün roman yazarlarından Subhî Fahmâvî’ye ait romanlarda ismi geçen mitolojik ve tarihî şahsiyetler tespit edilmeye çalışılacaktır. Tespit edilen bu şahsiyetlerin, hangi yönleri ile meşhur oldukları ortaya konulduktan sonra roman kurgusu içerisinde öne çıkarıldıkları tarafları incelenecektir. Ayrıca bağlam açısından bu şahısların tercih edilme sebepleri de irdelenecektir. (shrink)

The luxury-versus-necessity controversy is primarily concerned with the importance of civil and political rights vis-à-vis economic and social rights. The viewpoint of political leaders of many developing and newly industrialized countries, especially China, Singapore, Hong Kong, Malaysia and Indonesia is that civil and political rights are luxuries that only rich nations can afford. The United Nations, transnational civil society and the Western advanced countries oppose this viewpoint on normative and empirical grounds. While this controversy is far from over, new challenges (...) of “evidence” and “marketization” are emerging. The first calls for a narrative on the history of civil and political rights in the West in the comparative context of the Industrial Revolution and the East Asian Miracle and China’s economic growth. The effects of the recent financial crisis and insulation of China from the Arab Spring further deepen this challenge. The marketization challenge looks at this controversy from the social exclusion angle. It argues that the basic needs covered by the minimum human rights agenda are becoming luxuries in a real sense for those who do not have the power to purchase these needs from the market. (shrink)

Comparative aesthetics compares the aesthetic concepts and practices of different cultures. This anthology of essays by internationally recognized scholars brings together some of the most important research in comparative aesthetics, from classic early essays to previously unpublished contemporary pieces. Ranging across cultures and time periods, the essays reveal both similarities and differences between various aesthetic traditions.

While major religions espouse moral values encouraging prosocial behavior, the empirical evidence supporting the effectiveness of religious influence on such behavior, as proposed by the religious pro-sociality hypothesis, remains inconclusive. To explore this further, we conducted two studies to test this hypothesis in Pakistan, a Muslim-majority Asian nation, focusing on whistleblowing as a prosocial behavior. The first study gathered cross-sectional data from 323 undergraduate business students in Karachi, Pakistan, utilizing hypothetical scenarios of academic cheating and bank embezzlement. Participants completed a (...) scenario-based questionnaire assessing intrinsic religiosity, personality traits, and whistleblowing intentions. Measures were adapted for the Muslim context, with intrinsic religiosity assessed using the Age Universal Intrinsic-Extrinsic (AUIE) scale and personality traits measured using the Ten-Item Personality Inventory (TIPI) scale. Regression analysis of these data revealed that while intrinsic religiosity significantly predicted whistleblowing intentions in the academic cheating scenario, it did not do so in the bank embezzlement scenario. Furthermore, multiple regression modeling to test moderating effects of personality traits did not yield significant results for either scenario. The second study employed an experimental design to observe actual whistleblowing behavior among 85 undergraduate business students in Karachi, Pakistan. Participants were randomly assigned to either a religious or a neutral condition, aiming to assess the impact of intrinsic religiosity on whistleblowing behavior. The experiment used a cover story which involved a confederate cheating during an intelligence quotient (IQ) test. The purpose of this design was to examine whether the participant, acting as the sole witness to wrongdoing, would intervene and blow the whistle. Data analysis using logistic regression indicated that intrinsic religiosity did not significantly predict whistleblowing behavior across both the experimental and control conditions. These contrasting results highlight the complexity of whistleblowing, emphasizing its subjective nature and the influence of social dynamics on behavior. (shrink)

Saba Mahmood’s anthropological work studies the gain in skills, agency and capacity building by the women’s dawa movement in Egypt. These women increase their virtue toward the goal of piety by following dominant, often patriarchal norms. Mahmood argues that “teleological feminism” ignores this gain in agency because this kind of feminism only focuses on opposition or resistance to these norms. In this paper I defend Mahmood’s “anti-teleological” feminist work from criticisms that her project valorizes oppression and has no vision for (...) a nonoppressive feminist future. I argue the future envisioned by teleological feminists gets caught in “the Hegelian” trap of replicating past oppression in their feminist future. I find in Mahmood’s work the tools to escape this trap. I argue, rather than a movement of overcoming oppression, Mahmood’s work suggests an immanent and creative movement that emphasizes difference for a truly new future. I turn to a Bergsonian metaphor and argue that this movement can be seen as akin to the movement of biological evolution. I conclude using the work of Eve Sedgwick that the Egyptian women that Mahmood studies are being read in a “paranoid” fashion and demonstrate using Leila Ahmed a better “reparative” reading of these women. (shrink)

Writing about the imperative for compassion in universities is not a new endeavour (Gibbs, 2017; Waddington, 2016). However, the ongoing COVID-19 pandemic has underlined a need to address the quest...

Studies on doctoral education can be categorised into three broad themes: ‘the macro level, the meso level and the micro level’ (Sin and Tavares, 2020, p. 3). Recent years have witnessed a rise in...

Slang is one of the important components of spoken discourse. It is integrated in our everyday language to such an extent that we cannot ignore its significance while analyzing the discourse specifically of the younger generation. This paper investigates the nature of Urdu and English slang used among different age groups; children, teenagers and adolescents in particular, living in Karachi. It also discusses the attitudes of elders, which includes parents and teachers, towards the use of slang words nowadays. Simultaneous cross (...) sectional design is adopted to compare the age groups which helped in examining their discourse and exploring different categories in it, which emerged while observing the language of the age groups selected. The result shows that adolescents also incorporate slang in everyday life, as much as teenagers do but there are different categories that distinguish the vocabulary of the two age groups. Moreover informal discussions also helped elicit the responses of parents and teachers towards the excessive use of slang by the youngsters in our society. (shrink)

I begin the first part by showing how situationism should make us question traditional understandings of virtues as intrinsic dispositions. I concentrate specifically on situationist experiments related to mood. I then introduce Islamic virtue ethics and the dawa movement. In parts two and three I examine ethnography of the dawa movement to explore how they deal with worries about the influence of mood on their virtue. In part two I show how they train their habits in very traditional virtue ethics (...) ways in order to be more resilient when faced with virtue-diminishing affective situations. In part three I show how the situation, rather than hindering practitioners, is recruited into helping these women achieve piety. I conclude, in part four, by showing the dawa movement's creative use of the Islamic veil as a way to help these women deal with the objection that one cannot avoid all bad situations. Going beyond social psychological experiments, I examine two methodological sources not found in situationist debates. First, I argue for ethnography as an empirical method through which to study virtue. I draw on ethnography of the Islamic women's dawa movement. Secondly, the work in the philosophy of mind on ‘affective scaffolding’. (shrink)

Muslim communities in the village facing the COVID-19 Pandemic attempts to find refuge from the plague and hope for survival. However, this led to more caution, which may lead to xenophobia. Via ethnography, this study unmasks the xenophobic attitude. This research discusses the root causes of panic in the community so that remedies can be implemented. The research attempts to explain, from a socio-anthropological viewpoint, how people and religious groups in the village perceive the pandemic of COVID-19 based on their (...) belief in their faith and in the science. The research takes place in Cigagak village, an area of approximately 7000 m2 on the outskirts of Bandung of West Java of Indonesia. This study examines the selected respondents from about 190 inhabitants who had close ties to managing places of worship and public places. This study utilises a collaborative self-ethnographic method and qualitative analysis. The influence of COVID-19 has moved to new exclusive and disintegrating practices from the inclusion-cohesive religious tradition. Therefore, this study tries to find out ways on how to reduce exclusive perception and religious practices to a minimum level and how to disappear xenophobia. Amid the COVID-19 Pandemic, inclusive awareness and actions were re-established, and even social cohesiveness was fostered. This study concludes that in its deep conviction nature, theology can change exclusive behaviour to be inclusive if it is based on the religious principles that are raised in response to human events. In this case, the Muslim community in a village can change the fear of COVID-19 pandemic to be a reducer of the panic based on the support of the religious doctrines.Contribution: This article used a collaborative self-ethnography with a religious socio-anthropological viewpoint. This study could help to solve social problems through theological convergence in Islamic milieu, especially that of the government’s formal Islamic organisation and organic Islamic leaders of the society. (shrink)

The elevation of ordinary, functional, and task‐based movements were cast as a central aesthetic strategy in the dance concerts at the Judson Memorial Church. A dance ontology focused on an art product could emerge from dance's choreographic structure. A twist to Danto's indiscernibility demands that the performative aspect of the dance medium requires more to capture the aliveness that stilled objects of art do not have.Yvonne Rainer's innovation gives credence to the aliveness in an art capable of always reinventing the (...) ordinary. Aliveness becomes the aboutness of dance. Danto's embodiment amounts to “symbolic expression.” One way Rainer achieved an embodied everydayness was by including artists with no dance training such as Rauschenberg or Morris, or the composer Philip Corner. Dance historian Sally Banes has shown the way Rainer's development of the everyday could be seen as part of a larger investigation. (shrink)

With the growing call for private sector actors to address global challenges, it is necessary to first assess whether regions with the greatest needs are accessing corporate philanthropy. In this paper, we ask whether corporate philanthropy is reaching those with the greatest health-care needs. Drawing on economic geography and corporate homophily, we argue that corporate philanthropy tends to exacerbate health inequality as grants are destined for counties with fewer health problems. We test and find support for this hypothesis using data (...) on health grants made by US corporate foundations and county-level health data. Our results that corporate health grants are less likely to go to counties which have a lower proportion of medical service providers and insured citizens suggest that corporate foundations are unwittingly complicit in worsening the resource gap between small, poor, rural counties and large, wealthy, urban counties. From an ethical perspective, we provide some guidance as to how this may be corrected. (shrink)

The notion of 'natural kinds' has been central to contemporary discussions of metaphysics and philosophy of science. Although explicitly articulated by nineteenth-century philosophers like Mill, Whewell and Venn, it has a much older history dating back to Plato and Aristotle. In recent years, essentialism has been the dominant account of natural kinds among philosophers, but the essentialist view has encountered resistance, especially among naturalist metaphysicians and philosophers of science. Informed by detailed examination of classification in the natural and social sciences, (...) this book argues against essentialism and for a naturalist account of natural kinds. By looking at case studies drawn from diverse scientific disciplines, from fluid mechanics to virology and polymer science to psychiatry, the author argues that natural kinds are nodes in causal networks. On the basis of this account, he maintains that there can be natural kinds in the social sciences as well as the natural sciences. (shrink)

My intention in this paper is to reframe the practice of veiling as an embodied practice of self-development and self- transformation. I argue that practices like these cannot be handled by the choice/chance distinction relied on by those who would restrict religious minority accommodations. Embodied self- transformation necessarily means a change in personal identity and this means the religious believer cannot know if they will need religious accommodation when they begin their journey of piety. Even some luck egalitarians would find (...) leaning exclusively on preference and choice to find who should be burdened with paying the full costs of certain choices in one’s life too morally harsh to be justifiable. I end by briefly illustrating an alternative way to think about religious accommodation that does not rely on the choice/chance distinction. (shrink)

Mankind is faced with a number of serious problems that demand an effective solution. The prevalence of injustice and the frequency of financial crises are two of the most serious of these problems. Consisting of an in-depth introduction along with a selection of eight of Muhammad Umer Chapra's essays--four on Islamic economics and four on Islamic finance--this timely book raises the question of what can be done to not only minimize the frequency and severity of the financial crises, but (...) also make the financial system more equitable. The author considers the origins of Islamic economics and outlines its development and underlying principles. He compares the approach taken to ethics and economics in Islam with that taken in the West, considering whether lessons can be applied to the global financial architecture in order to mitigate against financial crises. The book also examines the case against interest and looks at both innovation in Islamic finance, as well as challenges facing the industry. Written by a leading authority in the field, this book will be a stimulating resource for students and researchers in Islamic economics and finance, as well as providing valuable insight to all of those with an interest in financial systems and their interaction with society. (shrink)

In this paper I offer a unified causal account of natural kinds. Using as a starting point the widely held view that natural kind terms or predicates are projectible, I argue that the ontological bases of their projectibility are the causal properties and relations associated with the natural kinds themselves. Natural kinds are not just concatenations of properties but ordered hierarchies of properties, whose instances are related to one another as causes and effects in recurrent causal processes. The resulting account (...) of natural kinds as clusters of core causal properties that give rise to clusters of derivative properties enables us to distinguish genuine natural kinds from non-natural kinds. For instance, it enables us to say why some of the purely conventional categories derived from the social domain do not correspond to natural kinds, though other social categories may. (shrink)

According to the consencus of Muslim world, al-Aqsā Mosque is located in the land of al-Quds (Jerusalem). In this matter, especially the old Sunnite sources are in agreement with each other. However, there are recently some different views regarding the location of al-Aqsā Mosque. It has been argued that al-Aqsā Mosque most likley was built in a location differnet from Jerusalem. One of the defenders of this opinion is Muhammad Hamīdullah, who is a prominent scholar of Islamic studies and (...) considered to be a reliable authority among contemporary Islāmic historians. He claims that al-Aqsā Mosque, which was also mentioned in the Qur’ān, cannot be the Mosque that is present in Jerusalem. Rather, it must be searched in heavens. If this claim is accepted, then numerous reports informing that the mosque is located in Jerusalem and many interpretations based on these reports, will become problematic and controversial. Therefore, it is necessary to examine those claims and the relevant evidence in detail. Following this pueporse, we aim to examine and evaluate those views with a critical approach in this study. In this regard, we will argue that the comments and approaches that have been argued so far, are not consistent. Rather, relevant claims do not rely on strong evidence but only unsatisfactory interpretations. Summary: Muhammad Hamīdullah who is a prominent researcher and well-known for his studies on History of Islām, has individual opinions on some issues, different from classical scholars of Ahlu’s-Sunnah (branch of Islām that accepts the first four caliphs as rightful successors to Muhammad). One of his distinctive views is the original place of Masjid al-Aqsā (al-Aqsā Mosque). He claims that al-Aqsā Mosque was likely located, not in al-Quds (Jerusalem), but in heavens. In this article, our purpose is to examine this matter by evaluating his arguments regarding the place of al-Aqsā Mosque. Hamīdullah’s argument is based on several reasons which are as follows:Miʻrāc (The Ascension) is a journey from the earth to beyond the heavens. According to Hamīdullah, it is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to Bayt al-Maqdis/al-Quds.Hamīdullah maintains that the expression “al-Masjid al-Aqsā” in the first verse of Sūrah al-Isrā means “the remotest Mosque.” However, the Palestinian lands are described as “Adna’l-Arḍ/Nearest Country” in the third verse of Sūrah ar-Rūm. Thus, “the remotest Mosque” should not be “the nearest country”; rather it should be a Mosque in heavens.He also argues that in some Hadith texts, the mosque in question is mentioned as “Masjid al-Aqsā”, but there is a grammatical difference between the phrases of “al-Masjid al-Aqsā” and “Masjid al-Aqsā”, which means that the mosque mentioned as “al-Masjid al-Aqsā” in the Qur’ānic verse does not have a connection with al-Quds (Jerusalem). In his opinion, the expression of “Masjid al-Aqsā” which appears in some Hadith texts is in the form of a noun clause, while the quranic expression “al-Masjid al-Aqsā” is in the form of an adjective clause. Accordingly, “Masjid al-Aqsā” and “al-Masjid al-Aqsā” refer to different places. The noun clause -as in the Hadith texts- of “Masjid al-Aqsā” must be in al-Quds, whereas the Qur’ānic expression in the form of an adjective clause of “al-Masjid al-Aqsā” must be a mosque in the heavens.According to his other claim, Abu’l-Yemān, the teacher of the teacher of Bukhārī, when narrating the hadith about mosques, he mentions this mosque, not as “al-Masjid al-Aqsā”, but as Īliyā’. That is, according to him, early sources of hadith do not mention the phrase of “al-Masjid al-Aqsā”, but instead, the phrase of Īliyā’ was used. Hamīdullah also states “... while narrating this hadith, Muslim does not use the phrases “Masjid al-Aqsā” or “al-Masjid al-Aqsā.” Instead, he uses the phrase Īliyā’.”He also states that the term al-masjid (the mosque) which appears in the seventh verse of Sūrah al-Isrā, was used to refer to that Īliyā’, not to refer to “al-Masjid al-Aqsā”. Likewise, the Umayyad Caliph Abdulmelik (26-86 h.c./646-705 g.c.) built the Dome of the Rock (Masjid al-Saḥra) in al-Quds and named it “Masjid al-Aqsā”. This name became so widespread at the times of Imam al-Bukhārī (194-256 h.c./810/870 g.c.) so that the old name Īliyā’ had been totally forgotten. Because of this reason, some hadith narrators were using this more common name “Masjid al-Aqsā” to express and describe this forgotten name.When we critically evaluate the information and approaches explained above, we come to the conclusion that they are not consistent. First of all, the claim that Masjid al-Aqsā is in the heavens, is in disagreement with the Qur’ānic verses implying that “Masjid al-Aqsā” is in al-Quds, and with many authentic hadith texts that indicate its existence on those lands. Also, the sources of Qur’ānic interpretations (exegeses) and historical narrations refute this claim. On the other hand, there is no Qur’ānic verse or tradition (hadith) that state that Masjid al-Aqsā is in the heavens.We argue that Hamīdullah’s claim “...It is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to al-Aqsā Mosque in al-Quds” is not very appropriate. Because, it is beyond the human judgment to decide which part of this magnificient journey is more important or which part of it should take place in the Holy Qur’ān. Only Allah has the authority to decide for this. Moreover, we should remember that-as mentioned in the conveyed knowledge- the incident mentioned in the first verse of Sūrah al-Isrā is merely the magnificient journey from Mecca to Masjid al-Aqsā, which was clearly stated in the authentic hadith sources. As for the third verse of Sūrah al-Rūm, it is not correct to claim that Masjid al-Aqsā is not in al-Quds but in the heavens, by reading the text of the verse. Because, the phrase al-arḍ (the earth) has several meanings. Moreover, the phrase al-aqsā (the remotest) in the first verse of Sūrah al-Isrā, refers to distance between the two mosques, not between two countries.In some hadith texts, Masjid al-Aqsā was mentioned as “al-Masjid al-Aqsā” in the form of a noun clause, but this does not require that the masjid in question should be in the heavens. Because, many hadith texts mention it in the form of an adjective clause. Besides, some hadith texts mention Masjid al-Harām (Great Mosque of Mecca) in the form of a noun clause (Masjid al-Harām), not in the form of an adjective clause (al-Masjid al-Harām). If we consider Hamīdullah’s claim, we should look for the Masjid al-Harām in the heavens, but not on earth. So far, neither he nor anybody else made such a claim.Hamīdullah argues that Abu’l Yemān mentioned this mosque as Īliyā’, but not as al-Masjid al-Aqsā, and claimed that early religious sources do not use the term al-Masjid al-Aqsā. However, this is not a sound argument. Because, the authorities of hadith and history, who lived both before Abu’l Yemān and also at the same era, used the term “al-Masjid al-Aqsā” in their works and narrated that this term refers to al-Quds or Bayt al-Maqdis (Masjid al-Aqsā). Moreover, Hamīdullah’s claim that Muslim (a senior hadith scholar) did not use the terms “al-Masjid al-Aqsā” or “Masjid al-Aqsā” but instead he used the name “Īliyā’” is incorrect. Because, while narrating this hadith, the hadith scholar (Muslim) used all three names. As for the term “al-Masjid (the Mosque)” mentioned in Q 17.7, it is a groundless comment to claim that it does not refer to “al-Masjid al-Aqsā” in Q 17.1. Because the context of the verses and grammatical rules of Arabic language explicitly prove that the mosque mentioned in the seventh verse refers to “al-Masjid al-Aqsā” which is also mentioned in the first verse.His claim that “the Umayyads named the temple that they built in Jerusalem as “Masjid al-Aqsā” and following the era of Umayyads, in the period of Bukhārī, this naming became widespread” is highly vulnerable and disputable. Because in those times, the temple used to be named as “al-Masjid al-Jami (the Gathering Mosque)”, not as “al-Masjid al-Aqsā”. Nearly three centuries after the Umayyads reign, the naming of the said temple was first introduced to be as “al-Masjid al-Aqsā”. As for the expression of “al-Masjid al-Aqsā” appearing in the early sources of hadith, it was not used for the mosque built by the Umayyads, but was used to mean the entire haram (sacred, respected) region taking place in the south east corner of Jerusalem. In the light of arguments and explanations critically analysed above, we are in a position to argue that Muhammad Hamīdullah’s argument that “Masjid al-Aqsā is in the heavens”, does not rely on sound evidence, but rather, they are only some unsatisfactory interpretations. (shrink)

Could some social kinds be natural kinds? In this paper, I argue that there are three kinds of social kinds: 1) social kinds whose existence does not depend on human beings having any beliefs or other propositional attitudes towards them ; 2) social kinds whose existence depends in part on specific attitudes that human beings have towards them, though attitudes need not be manifested towards their particular instances ; 3) social kinds whose existence and that of their instances depend in (...) part on specific attitudes that human beings have towards them . Although all three kinds of social kinds are mind-dependent, this does not make them ontologically subjective or preclude them from being natural kinds. Rather, what prevents the third kind of social kinds from being natural kinds is that their properties are conventionally rather than causally linked. (shrink)

Discussions about politics and human power, including discussions about the concept of the state, have been a discussion that has been going on since Greek times until the time of the growth of Islamic philosophy. The overemphasis on the power of reason led early modern Western societies to reject religion in all political discourse. At this stage, all views of man, power, the constitution, and the state eventually ceased to be associated with God. On the other hand, especially among Muslims, (...) religion is still connected with discussions of politics and human power. This paper will reveal how secularization in political thought grew and developed through principles such as the state of nature and the social contract. Then, based on the thought of one of the influential Muslim scholars, Syed Muhammad Naquib Al-Attas, the author tries to provide a critique of the views of Western thinkers such as Thomas Hobbes, John Locke, and other philosophers, by presenting the concept of the ideal state form derived from the concept of tamaddun formulated by Al-Attas. This research is literature review research using the descriptive method. The findings of this research show that secularization is a product purely born by Western secular thinkers and not taken from any religious teachings, so Western political concepts cannot always be applied, especially in Muslim societies. (shrink)

Martin Heidegger broadened the meaning of art to a truth-disclosing event akin to seemingly disparate events such as the founding of a political state, Jesus’s sacrifice for all humankind, and the questioning of a philosopher. Art makes us pay attention to it by presenting the familiar in a new and unfamiliar context and unsettles our presuppositions and reconceptualizes our way of thinking. I begin by explicating the Heideggerian interpretation of the nature of art by looking at the key concepts that (...) make a work of art work. Then I argue that by themselves, the concept of veiling and the concept of fashion are very familiar concepts to Indonesians, but that the practice of combining these two ideas brings something unfamiliar to that society. This new practice reveals a way of Being that combines religious piety with our current, late-modern, consumer society. The combination of fashion and veiling for piety discloses, in the Heideggerian sense, a new “world” that undermines secular and fundamentalist narratives about the religious agent while still remaining an authentic Indonesian art piece. (shrink)

This paper examines the phenomenon of ‘interactive kinds’ first identified by Ian Hacking. An interactive kind is one that is created or significantly modified once a concept of it has been formulated and acted upon in certain ways. Interactive kinds may also ‘loop back’ to influence our concepts and classifications. According to Hacking, interactive kinds are found exclusively in the human domain. After providing a general account of interactive kinds and outlining their philosophical significance, I argue that they are not (...) confined to the human realm, but that they can also occur elsewhere. Hence, I conclude by arguing that interactive kinds pose a challenge to scientific realism about kinds by making it difficult to make a distinction between real and non-real kinds. (shrink)

Due to existence of a huge amount of textual data either on the World Wide Web or in textual databases like PubMed, the development of novel automatic keyphrase extraction methods has emerged as one of the key research problems in recent past. Consequently, a number of machine learning techniques, mostly supervised, have been proposed to extract keyphrases from text documents. But, one of the main bottlenecks that hinders the success of such systems is the requirement of annotated corpora for training (...) purpose. In this paper, we propose the design of a deep text mining system to identify keyphrases in text documents that are either unstructured or semi-structured in nature. The novelty of our system lies in its applicability on a single document, instead of demanding a collection of annotated texts for training, to identify keyphrases embedded within it. The proposed system applies parsing techniques to identify candidate phrases. After mapping the original set of candidate phrases into a low-dimensional space using Singular Value Decomposition, the Markov Clustering technique is applied to cluster related sentences together. Finally, considering each cluster as a document, Latent Dirichlet Allocation is applied to identify feasible keyphrases that are presented to users in non-increasing order of their relevance score values. The efficacy of the proposed system is established through experimentation on datasets from two different domains. On comparative evaluation, we found that the proposed system outperforms KEA and KEA that apply the supervised machine learning approach for automatic keyphrase extraction from text documents. (shrink)

On business ethics from Islamic perspective in Indonesia.

Kinds that share historical properties are dubbed “historical kinds” or “etiological kinds,” and they have some distinctive features. I will try to characterize etiological kinds in general terms and briefly survey some previous philosophical discussions of these kinds. Then I will take a closer look at a few case studies involving different types of etiological kinds. Finally, I will try to understand the rationale for classifying on the basis of etiology, putting forward reasons for classifying phenomena on the basis of (...) diachronic features, thereby making a provisional case for considering at least some etiological kinds to be natural kinds. (shrink)

There are many ways of construing the claim that some categories are more “natural" than others. One can ask whether a system of categories is innate or acquired by learning, whether it pertains to a natural phenomenon or to a social institution, whether it is lexicalized in natural language or requires a compound linguistic expression. This renders suspect any univocal answer to this question in any particular case. Yet another question one can ask, which some authors take to have a (...) bearing on the issue of the naturalness of categories, is whether a system of categories constitutes a unique way of organizing a particular set of entities or phenomena, or whether there are other legitimate classification schemes that can coexist with it. Another way of putting this is by asking whether systems of categories can cut across one another, and if so, under what circumstances. Some philosophers have claimed that crosscutting systems of categories cannot exist as genuine natural kinds. This paper examines that claim and puts forward some counterexamples, concluding that this notion of natural kind is not in tune with scientific classification and ought to be rejected in favor of an alternative. (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)

Publication date: 14 June 2017 Source: Author: Muhammad Hussein Oroskhan, Sayyed Mohammad Anoosheh By the 1930s, the Iranian society was driven toward modernization. Consisted with the concept of modernization, feminism ushered a whole new era in Iranian history. Besides, the outbreak of World War II and the consequent abdication of Reza Khan afforded women a golden opportunity to fight for their rights and emancipations. This movement was also supported by the famous male writers of the time among whom Jalal (...) Al-e-Ahmad marked a prominent place. He was keen enough to properly explore women's situation in his works and notice the drastic effect of modernization upon women's situation. Hence, in this study, we try to investigate Al-e-Ahmad's short story entitled “Pink Nail Polish” 1948 with respect to Bakhtin's Carnivalesque's theory. Furthermore, it is shown how Bakhtin's new literary mode can create the excellent chance of studying Iranian women's situation properly. Finally, we explain that due to the drastic change of Iranian women's situation towards modernity, they may lead a double life if their rights are not respected. This can lead to a disproportionate relationship between the husband and the wife as the marital infidelity becomes rampant. (shrink)

To achieve environmental sustainability, the role of human capital and financial inclusion has been debated in limited empirical studies. Employing a reliable ARDL model approach, this study examines the dynamic link between human capital and ICT, financial inclusion, and CO2 emissions using the China economy dataset over the period 1998–2020. The vivacious side of human capital shows that literacy rate and average year of schooling curb CO2 emissions in long run. The results of human capital are also based on facts (...) in magnitude as well as in direction. Also, empirics unfold that digital financial inclusion significantly increases CO2 emissions. Based on these novel findings, a wide set of economic policies are repaired for environmental quality. Environmental education should be considered at early levels of education. The authorities and policymakers should fix energy-related issues through education. The China government should stimulate the educational sector to conduct a clean and green revolution that acts as a mechanism for a green and clean economy. This study's finding is more effective than the previous unlike empirical studies for policy-making because of the advanced econometric method. (shrink)