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 ongoing coronavirus 2019 pandemic caused by the severe acute respiratory syndrome coronavirus 2 has resulted in a severe ramification on the global healthcare system, principally because of its easy transmission and the extended period of the virus survival on contaminated surfaces. With the advances in computer-aided diagnosis and artificial intelligence, this paper presents the application of deep learning and adversarial network for the automatic identification of COVID-19 pneumonia in computed tomography scans of the lungs. The complexity and time limitation (...) of the reverse transcription-polymerase chain reaction swab test makes it disadvantageous to depend solely on as COVID-19’s central diagnostic mechanism. Since CT imaging systems are of low cost and widely available, we demonstrate that the drawback of the RT-PCR can be alleviated with a faster, automated, and reduced contact diagnostic process via the use of a neural network model for the classification of infected and noninfected CT scans. In our proposed model, we explore the benefit of transfer learning as a means of resolving the problem of inadequate dataset and the importance of semisupervised generative adversarial network for the extraction of well-mapped features and generation of image data. Our experimental evaluation indicates that the proposed semisupervised model achieves reliable classification, taking advantage of the reflective loss distance between the real data sample space and the generated data. (shrink)

Sculpting the Self addresses “what it means to be human” in a secular, post-Enlightenment world by exploring notions of self and subjectivity in Islamic and non-Islamic philosophical and mystical thought. Alongside detailed analyses of three major Islamic thinkers (Mullā Ṣadrā, Shāh Walī Allāh, and Muhammad Iqbal), this study also situates their writings on selfhood within the wider constellation of related discussions in late modern and contemporary thought, engaging the seminal theoretical insights on the self by William James, Jean-Paul Sartre, (...) and Michel Foucault. This allows the book to develop its inquiry within a spectrum theory of selfhood, incorporating bio-physiological, socio-cultural, and ethico-spiritual modes of discourse and meaning-construction. Weaving together insights from several disciplines such as religious studies, philosophy, anthropology, critical theory, and neuroscience, and arguing against views that narrowly restrict the self to a set of cognitive functions and abilities, this study proposes a multidimensional account of the self that offers new options for addressing central issues in the contemporary world, including spirituality, human flourishing, and meaning in life. This is the first book-length treatment of selfhood in Islamic thought that draws on a wealth of primary source texts in Arabic, Persian, Urdu, Greek, and other languages. Muhammad U. Faruque’s interdisciplinary approach makes a significant contribution to the growing field of cross-cultural dialogue, as it opens up the way for engaging premodern and modern Islamic sources from a contemporary perspective by going beyond the exegesis of historical materials. He initiates a critical conversation between new insights into human nature as developed in neuroscience and modern philosophical literature and millennia-old Islamic perspectives on the self, consciousness, and human flourishing as developed in Islamic philosophical, mystical, and literary traditions. (shrink)

The primary aim was to assess the role of mental and physical health of COVID-19 and its psychological impact in the general population of Pakistan during the first wave of COVID-19. It was hypothesized that there would be a significant predictive association among socio-demographic variables, psychological impact and mental health status resulting from COVID-19, and poor self-reported physical health would be significantly associated with adverse psychological impact and poor mental health status because of COVID-19. A cross-sectional survey research design was (...) used in which 1,361 respondents were sampled online during lockdown imposed in the country. The Impact of Events Scale-Revised was used to assess the psychological impact of COVID-19, and the Depression Anxiety Stress Scales was used to assess participants’ mental health status. 18% of the respondents reported moderate to severe event-specific distress, 22.6% reported moderate to severely extreme depression, 29% reported moderate to extreme anxiety, and 12.1% reported moderate to extreme stress. Female gender, having graduate-level education, currently studying, and self-reported physical symptoms were significantly associated with higher levels of psychological impact exhibited through higher scores on the IES-R and poorer mental health status exhibited through higher scores on the DASS-21. (shrink)

This research article aims to evaluate the characteristics of ecotourism destination loyalty in light of destination attachment, destination equity framed by perceived value, and tourist experience. Thus, the attributes of ecotourism destination branding in formulating tourist loyalty are examined. The study is of significant importance for developing economies having natural tourist destinations. A total of 358 questionnaires were filled through wjx, and a SmartPLS-based structural equation modeling tool was used to analyze the data obtained from eco-tourists. The software is essential (...) for complex structural models, including multiple indicators, and relationships. The empirical results exhibit that perceived value and tourist experience significantly contribute to destination loyalty and equity, eventually influencing tourist destination loyalty. Moreover, destination memory moderates the relationship between destination attachment, destination equity, and destination loyalty. Further, destination attachment and destination equity mediate the relationship between the perceived value, experience, and destination loyalty. Additionally, the study extends the tourist consumption theory to the ecotourism literature. Besides the theoretical contribution, the study makes a practical contribution to practitioners. For instance, perceived value is a prime contributor to tourist destination loyalty. In perceived value, the most important factor is good value for money. Such practical contribution will provide a pathway to the strategic formation of business. (shrink)

In this article, complete synchronization and antisynchronization in the identical financial chaotic system are presented. The proposed control strategies depend on first-order sliding mode and adaptive integral sliding mode for complete synchronization and antisynchronization of the identical financial chaotic system. In the primary case, the system parameters should be known, and first-order sliding mode control is utilized for synchronization and antisynchronization while in the second case, the system parameters are considered unknown. An adaptive integral sliding mode control strategy is utilized (...) for synchronization and antisynchronization of the system considering the parameters unknown. The error system is changed into a particular structure containing a nominal part and several unknown terms to utilize the adaptive integral sliding mode control. Then, this error system is stabilized using integral sliding mode control. The stabilizing controller is usually developed based on the nominal part plus the compensator control part. To suppress the high-frequency oscillation phenomenon, smooth continuous compensator control can be used rather than conventional discontinuous control. The compensator controller along with the adapted law is derived such that the time derivative of the Lyapunov function becomes strictly negative. The effectiveness of the proposed method was tested through computer simulations. The proposed control strategies are verified for that Identical 4D hyperchaotic financial system to attain complete synchronization and antisynchronization along with the improved performance. (shrink)

This article examines the stance held by a Meccan-Indonesian exegete in the 13 AH or 19 AD century, Muḥammad Nawawī al-Bantānī (d. 1230–1314 H/1813–1897 AD), in dealing with Ṣifāt verses in his exegetical work, Marāḥ Labīd li Kashf Ma’nā al-Qur’ān al-Majīd. As an established term, Ṣifāt verses refer to Quranic expressions that ostensibly ascribe anthropomorphic dimensions to God. Interpretation of such ambiguous verses has been bitterly contended since the 2/8th century and remains one of the most debated topics in the (...) pre- and postmodern era. This study applies literature and document analysis focused on many of al-Bantānī’s works. The results show that al-Bantānī actively applied ta’wīl [figurative interpretation] in dealing with Ṣifāt verses without totally discarding amodality position [tafwīḍ].Contribution: Although al-Bantānī never mentioned Wahhabism in any of his works, his interpretation of Ṣifat verses alludes to his indirect response to the Wahhabi’s literalism and anti-ta’wīl approach. In addition, by accepting both of ta’wīl and tafwīḍ solutions, al-Bantānī underpinned the wasaṭī [moderate] stand, which later became the most distinctive tradition in Malay–Islamic discourse. (shrink)

The fourth industrial revolution will be ushered in by future high technology, and as a result, the world will face new difficulties relating to people, the environment, and profitability. Accordingly, the competitive edge and long-term viability of businesses would depend on the knowledge workers who could overcome these excruciatingly difficult obstacles and have the knowledge and competency to influence the overall performance of any type of company. But managing knowledge workers falls under the purview of human resources, and only effective (...) human resources tools, plans, and procedures can ensure the success of this task. One such tool, which has the capacity and capability to change the whole scenario in an organization's favor, is the human resource information system. The purpose of this structured review is to provide insight into a field of HRM that has largely been neglected by other reviews of the literature and has only been briefly discussed by a small number of publications published in reputable, top-tier journals. A customized HRIS framework is the result of this structured literature review for managing knowledge and competence. The study presents the content analysis of 48 articles, systematically and purposefully selected for this literature review, published during the past three decades. The study has several implications for policymakers and HR practitioners. (shrink)

Publication date: 11 June 2018 Source: Author: Jude Nwafor Eze, Umar Aliyu, Abdulmalik Alhaji-Baba, Muhammad Alfa This research evaluates the farmers’ vulnerability to climate change in Niger State. Strategies for reducing the effect of climate change have regularly been made without experimental foundations and adequate information on farmers’ vulnerability to climate change in the study area. Thus, integrated farmers’ vulnerability assessment approach was employed by classifying socioeconomic and biophysical indicators of vulnerability into adaptive capacity, sensitivity and exposure to (...) determine the farmers’ vulnerability to climate change. This is based on the Intergovernmental Panel on Climate Change’s definition of vulnerability. The study adopted a survey design and the method utilized for the study was questionnaire administered to 400 households in the study area. The results indicate that the farmers’ vulnerability was low in zone A with a mean index of 2.86, very low in zone B with a mean index of 3.74, and high in zone C with a mean index of 1.95. It is recommended that measures should be taken to integrate climate change adaptation into Niger State development process. These measures should include improvement in adoption of good agricultural practices. (shrink)

Rāzī, Fakhr al-Dīn Muḥammad ibn ʻUmar; 1149 or 1150-1210; criticism and interpretation; Islamic ethics; Islamic philosophy.

One of the most important issues that distinguishes the Baghdādī branch of the Muʿtazila from the Baṣran branch is their view on ʿAlī b. Abī Ṭālib (d. 40/661). Basra branch accepts the order of virtue of the first four caliphs as their order of coming to office, while the Baghdad branch considers the first three caliphs legitimate, but considers Ali more virtuous than them. The Baghdādī Muʿtazilīs who outspokenly defended this idea were Abū Jaʿfar al-Iskāfī (d. 240/854), Abū al-Qāsim al-Kaʿbī (...) (d. 319/931) and Ibn Abī al-Ḥadīd (d. 656/1258). Among them, Ibn Abī al-Ḥadīd was renowned as “the greatest scholar of the Muʿtazila” and was considered one of the last representatives of this school. He ardently defended ʿAlī's superiority in his commentary on Nahj al-Balāgha, the famous collection of Ali’s sermons, letters and wisdom sayings. In his defense, he rebutted some criticisms about ʿAlī’s political decisions from his school’s point of view. Many items of Ibn Abī al-Ḥadīd’s rebuttal are worthy of analysis in terms of their content, style and approach. This article aims to present a detailed account of Ibn Abī al-Ḥadīd’s aforementioned refutations. In addition to the descriptive method, the interpretative method was also employed in the article. Although Ibn Abī al-Ḥadīd did not consider Ali's infallibility necessary (wājib), unlike Imamiyya, he accepted it. Therefore, he responded to the criticisms directed at Ali, starting from the point of Ali's innocence. According to Ibn Abī al-Ḥadīd: (a) After the death of the Prophet, ʿAlī insisted on becoming the new leader of the Muslim community. He did not act hastily to assume the caliphate because he was not expecting any opposition to that. However, when the events took a different turn, he did not escalate the situation, rather accepted the status quo. (b) ʿAlī also did the right thing by participating in ʿUmar b. Al-Khaṭṭāb’s (d. 23/644) electoral shūrā. This was an opportunity for him to become the next caliph, and reinstitute a system in accordance with the Qurʿānic principles and sunna of the Prophet. (c) It was also not an error when ʿAlī decided to stay in Medina during the events of ʿUthmān’s murder (d. 35/656). He played an active role in dissuading the rebels from their attempt to kill ʿUthmān, but he was in no position to know that his activity would be used against him later by the Umayyads who accused ʿAlī of being complicit in ʿUthmāns’s murder. (d) ʿAlī took the caliphate after ʿUthmān because of his popularity among the people. In this way, he managed to prevent an unqualified person to occupy the seat of the caliphate. (e) When the Battle of Camel broke out, those who demanded justice and opposed ʿAlī were in error. (f) When ʿAlī became the new caliph, his decision to remove Muʿāwīya (d. 60/680) from the governorship of Syria was correct. This is because Muʿāwīya would have refused to accept ʿAlī’s leadership even had he stayed in office as a governor. ʿAlī understood that the conflict would end only through fighting, so he did not lose time in marching against Muʿāwīya. (g) During the battle he abided by the sharīʿa and allowed the Syrian army to access water. (h) It was not ʿAlī, but those defectors in his army who obliged him to end the fighting through arbitration. (i) When ʿAlī agreed to sign the Ṣiffīn ceasefire agreement and did not use his title amīr al-muʾminīn, he followed the Prophet's example since the latter also refrained from using his title during the Ḥudaybiyya agreement. (j) ʿAlī also cannot be blamed for those among his supporters, such as the poet al-Najāshī, who defected and joined the ranks of Muʿāwīya. The motivations for the defectors were either to attain worldly gains or to escape from punishment for the crimes which they had committed. (k) When Muʿāwīya managed to conquer Egypt, ʿAlī’s governors of the province, Qays b. Saʿd (d. 60/680) or Muḥammad b. Abī Bakr (d. 38/658), did nothing for which they could be blamed. (l) And finally, ʿAlī never had guards to protect him because he was never afraid of being assassinated. Although Ibn Abī al-Ḥadīd took Ali's innocence as a basis while presenting these views, he did not make inconsistent comments in general and did not say things contrary to historical facts. Therefore, it is necessary to acknowledge historical value of his views in question. (shrink)

Māturīdism is an Ottoman identity and this identity was not limited, as is commonly believed, to the last period of the Empire. It maintained its formal existence throughout the Ottoman history. Nevertheless, the context in which the Māturīdism was located or with which it was associated changed in the course of time. In the early period when the eclectic way of thinking was dominant, Māturīdism as a creed was apparent mainly in the jurists whose ascetic identity was prominent and partly (...) in the mystical currents that were essentially continuations of Yasawiyya. At this point, the Bukhara-centered Ḥanafī legal literature played a distinctive role. At the time of Meḥmed II and in the following period during which the philosophical kalām dominated the scene, the Māturīdism was relatively passive and was in search of a position against the Ash‘arism. The new Rāzian paradigm of thought that began to be felt strongly in the Ottoman lands with Meḥmed II as an attempt of integration into the global circulation of knowledge prevented to a certain extent the visibility of Māturīdism. However, even in this period, Māturīdism was remarkably reflected in the muqaddimāt-i arba‘a literature which was directly sponsored by Meḥmed II. The tradition of philosophical kalām in the Ottoman scholarship, just when it was about to yield significant results, was interrupted due to the struggle against the Ṣafawids. Transformation of this political tension, at the same time, into a fight against Shiism also brought about a constriction in the religious thought of the Ottomans. Shiism and its all other variants were bitterly attacked under the main heading of Rāfiḍa. Unfortunately such a refutational approach proved a boomerang and returned in time striking the Ottoman Ṣūfīs who stood near the line of the Ardabil Shrine before its Shiitization. Ḥanafī fatwā literature was used extensively in the refutation texts against Ṣafawids. This brought to the fore at first the Ḥanafite and then the Māturīdite identity. This paper attempts to analyze this changing emphasis on Māturīdism in the Ottoman period and the political and intellectual factors that supported and nourished it. -/- SUMMARY It can be argued that the debates around Ash‘arism and Māturīdism in the Ottoman period and the resulting meant more than attempts of the members of the two sides to understand each other and that Māturīdism, particularly from the 16th century onwards, was gradually brought fore as the identity of Ottomans. In fact, this identity was not limited, as is commonly believed, to the last period of the Empire; it maintained, in form, its existence throughout the Ottoman history. Nevertheless, the context in which the Māturīdism was located or with which it was associated changed in the course of time. In the early period when the eclectic way of thinking was dominant, Māturīdism as a creed was apparent mainly in the jurists whose ascetic identity was prominent and partly in the mystical currents that were essentially continuations of Yasawiyya. At this point, the Bukhara-centered Ḥanafī legal literature played a distinctive role. At the time of Meḥmed II and in the following period during which the philosophical kalām dominated the scene, the Māturīdism was relatively passive and was in search of a position against the Ash‘arism. In this period, Ottoman scholars still embraced the Māturīdī-Ḥanafī line in their theological views. Ḫiḍir Beg’s al-Qaṣīda al-Nūniyya, and al-Khayālī’s commentary upon it, and the commentary written by Aḥmad b. Oġuz Dānishmand al-Aḳshahrī on al-I‘timād of Abū al-Barakāt al-Nasafī were the most noticeable Māturīdite texts from that time. Besides, al-Khayālī’s supercommentary (ḥāshiya) upon the commentary of al-Taftāzānī written on al-‘Aqā’id of Najm al-Dīn ‘Umar al-Nasafī was also of central importance. However, the new Rāzian paradigm of thought that began to be felt strongly in the Ottoman lands with Meḥmed II as an attempt of integration into the global circulation of knowledge prevented to a certain extent the visibility of Māturīdism. But, this should not be taken to mean that Māturīdism lost its ground of existence. That the Ash‘arite works produced in this new paradigm were transferred to and fully integrated in the madrasa curriculum was not because they were Ash‘arite texts but because they were the most original and highest achievements of the philosophical theology. These texts that aimed at combining all fields of knowledge on a single platform, despite the Ash‘arism they included, constituted the peak of the Islamic thought of the time. In the preference of these texts, the fact that the Māturīdī tradition generally stood, in course of time, distant to the philosophy and chose to continue the kalām in the classical line also played a role. Māturīdī theologians Muḥammad b. Ashraf al-Samarqandī, partly, but Ṣadr al-Sharī‘a al-Maḥbūbī, to a greater extent, were notable exceptions to this general Māturīdī tendency. These figures were theologically Māturīdite, but their framework of producing discourse was the combination of philosophy and kalām as with their Ash‘arī counterparts. Therefore, Ṣadr al-Sharī‘a’s criticism of Fakhr al-Dīn al-Rāzī, and through him, of against the Ash‘arism in the context of muqaddimāt arba‘a was wholeheartedly supported by the Ottoman ulama. Even it was Meḥmed II who sponsored the debates regarding muqaddimāt arba‘a. The works written by such scholars as Muṣliḥ al-Dīn al-Kastallī, al-Ṣamṣūnī, ‘Alā’ al-Dīn al-‘Arabī, Mollā ‘Arab al-Anṭākī, Khaṭībzāde, Sa‘dī Chalabī during his and his son Bāyazid II’s reigns were the supercommentaries written upon the related chapter of al-Talwīḥ, al-Taftāzānī’s commentary on Ṣadr al-Sharī‘a’s al-Tawḍīḥ where the former responded to the criticism of the latter from an Ash‘arī point of view. The Ottoman ulama, in their workswere forced to choose between the two scholars and they mostly supported Ṣadr al-Sharī‘a and Māturīdism. The tradition of philosophical kalām in the Ottoman scholarship, just when it was about to yield significant results, was interrupted due to the struggle against the Ṣafawids. Transformation of this political tension, at the same time, into a fight against Shiism also brought about a constriction in the religious thought of the Ottomans. The reflex of of identifying oneself through ‘the other’ made, to a certain extent, the theological and philosophical debates regarding faith meaningless, and gradually gave the Ottoman Sunnism a doctrinal and political tone. In such a context, the Ottomans’ paradigm of producing thought in line with the philosophical kalām began to lose its function, and, the focus of scholarhsip shifted; Shiism with its all variants were began to be bitterly attacked under the main heading of Rāfiḍa. When the refutation texts composed from the reign of Bāyazid II onward to criticize the Ṣafawids are chronologically analyzed, it is seen that the contents of the texts evolved from criticism of Rāfiḍa to criticism of Sūfism. Ḥanafī fatwā literature was used extensively in these refutations. So the fatwās issued against Rāfiḍa and Ṣūfīs in malāmatī line in earlier centuries in different contexts for different reasons were employed to criticize the new opponents. This caused two important results: First, such an approach proved a boomerang and returned in time striking the Ottoman Ṣūfīs who stood near the line of the Ardabil Shrine before its Shiitization. Ḫalwatīs, Bayrāmīs, Gulshanīs, Baktāshīs and Mawlawīs were the sufi groups influenced by this situation in varying degrees. Second, Sunnism was exposed to the narrowization and centered around the fiqh, particularly Ḥanafī fiqh, in the context of Ḳāḍīzādelīs who were the main adversaries of above mentioned groups. The culture of catechism (‘ilm-i ḥāl) that came to the fore through the efforts of Ḳāḍīzādelīs was a crystallization and was mainly fuelled from this tension. Such a crystallization led the Ṣūfīs, the opponents of Ḳāḍīzādelīs, to a higher level of discourse deemphasizing the Ḥanafī aspect: They underscored the discourse of Ahl al-Sunna and four madhhabs, and mostly turned towards the Shāfiʿī and Ash‘arī traditions to look for support fortheir views. This process during which the emphasis of sharī‘a and tradition began to come to the fore once again paved the way for the zuhd and fiqh-centered religious thought that was maintained from the time of the Seljukids in Anatolia and was influential until Meḥmed II’ reign. Therefore in the Ottomans, particularly starting with the reign of Suleymān I, an intensive emphasis on Abū Ḥanīfa was witnessed. Abū Ḥanīfa was at the very center of the debates revolving around zuhd and fiqh which came about in the same period and in which the sharī‘a sensitivity was a determining factor. Al-Māturīdī, whose name was overshadowed for a long time by the name of Abū Ḥanīfa, but who became prominent in the tradition with Abū al-Mu‘īn al-Nasafī, had to transfer his gains for a period of time to Abū Ḥanīfa. Emphasis on Abū Ḥanīfa looks like a rope that when pulled, all the tradition comes with it. When the topics began to be discussed in a manner that would also include the theological context, the contribution of the works ascribed to Abū Ḥanīfa, namely al-Fiqh al-Akbar, al-Waṣiyya and al-‘Ālim wa al-Muta‘allim to the discussions would be limited. For this reason, the need to refer to al-Māturīdī or to the theological formation bearing his name was inevitable. So, the literature on the points of disagreements between the Ash‘arism and the Māturīdism developed both vertically and horizontally in the 18th century and, corollary to that, the debates of free will as a corolloary to that, once again brought Māturīdism to the fore. (shrink)

The issue of wiping over socks is part of the more general issue of wiping over leather socks (khuffayn) for ablution (wuḍū’). Washing feet or wiping over them is a debate whose sides bases their claims on the verses of the Qur’an and supports these claims with narrations. When performing ablution, if shoes or socks are on the feet, whether one can wipe over them without taking these off and the qualities that these clothes should have is a debate based (...) on hadith narrations. Most Muslims except for the Ja’farite are of the opinion that either washing the feet or wiping over a khuff or similar clothing that was put on while a person already had ablution can be done during ablution, while the Ja’farite think that wiping over bare feet is enough but wiping over khuff is not. There is a consensus that shoes, boots, buskins and other leather footwear qualify as khuff. However, there is disagreement over whether clothing from materials like cotton, linen, wool, and felt -usually referred to as socks- qualify as khuff. For this reason, some Muslims of the world wipe over socks while others do not. There are contemporary fatwas (legal opinion) that are supportive of either of the positions. However, there are those who treat this issue beyond choosing a side in an ijtihad (process of juristic legal reasoning) and some who wipe on socks are censured strongly. In this research based on an examination of the fiqh heritage, the goal is to contribute to making this issue better understood and its fiqh ruling clearer.Summary: The sixth verse of Surah Ma’idah in the Qur’an clearly states that wuḍū’ requires washing the face, arms up until elbows, and wiping over the head. However, when it comes to the fourth element of wuḍū’, the feet, there has been disagreement about whether it should be wiped or washed. Arabic grammar rules and narrations have been interpreted in ways that support both views; in general Sunni sects, Zaydis, and Kharijites argue the feet should be washed while Shia Ja’farites are in favor of wiping over bare feet. There have also been efforts among faqihs (jurists) to reconcile washing and wiping; washing slightly; choosing the better one between the two; washing when not covered, wiping when covered; washing if there is dirt, wiping if it is clean; viewing at least wiping as fard (obligatory), washing as a Sunna (recommended) that includes the fard as a way to unify the two approaches have also been proposed.According to widely accepted narrations, the prophet and his companions washed their feet when performing wuḍū’ and once they put on their shoes having had wuḍū’, the next time they only wiped over the shoes without taking them off. In less commonly accepted narrations, which some hadith authorities regard as authentic, the Prophet is said to have wiped over his socks. In narration sources, it has been narrated that about fifteen faqih companions, among them ʿUmar b. al-Khaṭṭāb, ʿAlī b. Abī Ṭālib, ʿAbdallāh Ibn Masʿūd, ʿAbdallāh b. ʿAbbās, ʿAbdallāh b. ʿUmar, saw wiping over socks as appropriate. However, there are no narrations about the companions disapproving of wiping over socks. Among those who approved of wiping over socks are tābiʿūn (successors) faqihs like Saʿīd b. D̲j̲ubayr, Saʿīd b. al-Musayyab, Ibrāhīm al-Nakhaʿī, ʿAṭāʾ b. Abī Rabāḥ, al-Ḥasan al-Baṣrī ve al-Aʿmash, and Mujtahid Imams like Zufar, Sufyan al-Thawri, al-Ḥasan b. Ṣāliḥ, Ibn al-Mubārak, Abū Yūsuf, Muḥammad al-Shaybānī, Aḥmad b. Ḥanbal, Isḥāq b. Rāhawayh. Considering their most prominent positions, we can say that Ḥanafis and Shafis allow wiping over socks that are thick and opaque, Hanbalis allow it over socks that cover the foot even if thin, while Mālikīs do not allow wiping over socks at all.As far as it is understood from narrations from the Prophet’s time, due to both climate conditions and weaving possibilities, socks were used only rarely. Also, footwear like shoes or slippers made of leather were very hard to find and narrations suggest that prayers were performed at houses and the masjids over soil base on either bare foot or with shoes. For these reasons, the issue of wiping over socks did not arise at the time and at later periods different opinions on the issue led to disagreements. When carpets were placed on the ground at later periods, performing the prayer with shoes was abandoned and a second layer of shoes (khuff) was placed inside the shoes as khuff. Since removing the shoes would invalidate wuḍū’ performed over that shoe, those who wanted to avoid the difficulty of having to wash their feet each time they needed wuḍū’ have instead wiped over this second layer once they put them on after performing wuḍū’.Ḥanafīs and Shāfiʿīs, who tend to approach the issue of wiping over socks with hesitation and make this conditional on some strict rules, emphasize that the socks to be wiped over should be similar to shoes in terms of thickness, based on the idea that it is certain that the Prophet has wiped over shoes made of leather but his wiping over socks is weaker and that the qualities of those socks are not clear. Among the thickness criteria expressed for the socks are being waterproof, the ability to walk for at least a league with it, and its ability to hold on to feet without being tied at the wrists. Due to these criteria, which have been developed to protect the wuḍū’ and whose boundaries are not well specified, especially among Ḥanafis the idea that wiping over socks is not allowed has gained popularity. As opposed to this, in circles dominated by Ḥanbalīs opinions allowing wiping over any type of socks have been expressed.At times when the Prophet had his shoes on and did not want to take off his shoes, he used to wipe over the shoes. The equivalent of this act today is to wipe over socks since prayer with shoes on is not common any more. While nowadays wiping over socks is an ease for everybody when performing wuḍū’, it is something that is especially needed under certain circumstances. Cold weather and the lack of drying possibilities for the feet leading catching cold and illness, socks that are put on when feet are wet leading to bad smell and fungus on feet, the hardship of elevating the feet high enough to the sink and of changing socks on one foot when there are no special wuḍū’ places, the fact that at societies distant from Islamic culture it is seen against the etiquette to wash feet in the sink are among the reasons why this need arises. Because most of the time we are not in a position to determine the circumstances of our work and travels at modern times, it can be said that today this need is more than it was in the past.Some scholars of today use a precautionary principle and argue that the Qur’an commands to wash the feet, and the only narration powerful enough to make an exception to this rule is about masts made of leather, and extending this to include socks would go against the precaution principle and some other principles of uṣūl al-fiqh (Islamic legal theory). However, some other scholars who use the ease in religion principle argue that the permission to wipe over masts also include wiping over socks and that they are of the same nature, that there are authentic narrations that show wiping over socks are allowed and that one can even talk of an ijmāʿ (consensus) among the companions on this issue, and that seeking additional qualities socks on which one is to wipe over, such as thickness, ability to walk with it, its ability to hold on to the feet, being waterproof, have no merit in the sharīʿa. Jamaleddīn Qāsimī, who wrote a special research book on the topic, and scholars like Abū l-Aʿlā Mawdūdī, Yūsuf al-Qaradāwī, ʿAbd al-ʿAzīz b. Bāz, Ibn al Uthaymeen think that one can wipe over daily socks that do not show the skin beneath it, while scholars predominantly of the Ḥanafi opinion hold that one cannot wipe over the thin daily socks. (shrink)

Müksirûndan biri olan Abdullâh b. Abbâs 1660 hadis nakletmiş ve İslâmi ilimlerin farklı birçok alanlarıyla birlikte hadis ilmiyle temâyüz etmiştir. Kur’ân’daki incelikleri kavrayıp yorumlaması için Rasûlullah’ın özel duasına mazhar olan Abdullâh b. Abbâs, fetvaları oldukça meşhur fakih bir sahâbîdir. Rasûlullah’ın sünnetini anlamaya yönelik çabaları sahâbenin gözlemine bağlı olarak farklılık arz etmektedir. Ayrıca onların her birinin hadisleri anlayış ve kavrayışları aynı seviyede değildi. Bundan dolayı rivâyetler hususunda farklı anlayışlar, yorumlamalar, unutmalar ve yapılan hatalar sebebiyle sahâbe birbirini tenkit etmiştir. Büyük bir ilmi (...) birikime sahip olan İbn Abbâs sahâbeden mirasa dair nakledilen bazı rivâyetleri, uygulama ve fetvaları düzeltmiş ve onları tenkit etmiştir. İbn Abbâs’ın hayatına ve hadis, tefsir ve fıkıh ilmindeki konumuna dair çalışmalar yapılmıştır. Ancak onun ferâiz hususundaki istidrâkleri hadis ilmi açısından incelenmemiştir. Araştırmamızda onun hadis ilmi çerçevesinde Rasûlullah’ın sözlerinin ve uygulamasının doğru anlaşılması için mirasa dair yaptığı istidrâkleri ele alınmıştır. Abdullāh Ibn Abbās is one of the companions well known for his verdicts in the area of the Islamic law of inheritance and the abundance of his verdicts in jurisprudence. In this regard, the inheritance sections of the jurisprudence books often include Ibn Abbās's verdicts and applications. He approached the matters regarding jurisprudence from a different perspective, ruled differently from the companions, and provided corrections mainly in terms of the science of inheritance regarding the sayings narrated by the companions, applications and verdicts of the companions. In this regard, Ibn Abbās considered the jurisprudential aspects of the sayings and applications of Prophet Muhammad and made a ruling by interpreting the same narration by his wide understanding and knowledge and considering the meaning of the sayings. Ibn Abbās, who made different interpretations and evaluations in his corrections regarding the law of inheritance, objected to Umar Ibn Al-Khattab and Uthman Ibn Affan, criticized and corrected the narrations of Zayd Ibn Thabit. Ibn Abbās, who interpreted the matters regarding inheritance according to the principles of the Qur'ān, made rulings according to the apparent meanings of the related verses of the Qur'ān. (shrink)

Hājjī Bayrām Walī’s religious guidance activities that he took over from Somuncu Baba (Ḥamīd al-Dīn Aqsarāyī) were not limited with Ankara and nearby it. These activities continued by expanding with Bayrāmī tekke lodges and zāwiyas which were established by khalīfas trained by him. As a result of this expanding, Shaykh Luṭfullah, one of the khalīfas, led to establishment of waqf and works related to it such as mosque, madrasah and zāwiya in Balıkesir and nearby it. There has not been any (...) detailed study about life of Shaykh Luṭfullah and his services. In this article, the waqf established by Shaykh is analyzed in terms of its trustees, sources of income, in charges, repairs and inspection of zāwiya. Documents analyzed for this article present that Shaykh Luṭfullah contributed to taking shape of religious and cultural structure of Balıkesir and nearby it in the 15th century. His services were not only on spritual bases under the roof of the mosque but he also had an effect on the economic, social and educational life of the region. Thus, Shaykh Luṭfullah and his zāwiya set an important example of the active and dynamic aspect of Anatolian wisdom (irfān) involved in life.Summary: Hājjī Bayrām Walī’s religious guidance activities that he took over from Somuncu Baba (Ḥamīd al-Dīn Aqsarāyī) were not limited with Ankara and nearby it. These activities continued by expanding with Bayrāmī tekke lodges and zāwiyas which were established by khalīfas trained by him. Hājjī Bayrām Walīwas one of the leading sufis who contributed to the formation of sufistic educational tradition. He played a role as an important attraction center in the middle of Anatolia and provided guidance for significant individuals such as Aq Shams al-Dīn (d. 863/1459), Yazıcızāde Muḥammad Bīcān (d. 855/1451) and Eşrefoghlu Rūmī (d. 874/1469-70?). One of such individuals, who completed his spiritual journey under the guidance of Hājjī Bayrām Walīwas Shaykh Luṭfullah from Balıkesir. He became khalīfa at the end of his duty with Hājjī Bayrām Walī. Luṭfullah Efendi descended from Isfendiyarids ancestry. He had left his job, in which he held a high position, and attended to the sect and settled in Balıkesir city. There is limited information about him, but it is known that he went to Ankara in order to help to establish Turkish bath upon the request of some significant figures of the time and there he met his mentor Hājjī Bayrām Walī. As a result of their conversations, the two became close to each other.Shaykh Luṭfullahinvited Hājjī Bayrām Walīto Balıkesir where their relation continued and increased. Luṭfullah Efendi established a beautiful house for his Shaykh Hājjī Bayrām Walīwho stayed in Balıkesir for a while. When he left for Ankara, the Shaykh charged Luṭfullah Efendi with the duty of spreading Bayrāmiyyateachings in Balıkesir and its neighborhood by entitling him as ‘Khalīfa’. Besides the fact that the exact date of his death is not known, it is recorded that Luṭfullah Efendi died at the beginning of the period of Meḥmed II’s (1451-1481) reign. His tomb is located in ahazire(an Ottoman word used for burial area reserved for special people especially in mosques or sufi lodges) in the Mosque called with his name after his death. It is known that Shaykh Luṭfullah had a son named Bahā’ al-Dīn (d. 895/1489-90)and a grandson named Shaykh Muḥyīal-dīn Meḥmed (d. 952/1545-46). Shaykh Luṭfullah carried out significant services in the mosque and zāwiya, which he built with his own budget and he contributed to various important and permanent services that continued throughout centuries. However, as much as we could determine, there is no study about the waqfor service fields of his buildings. In this article, the goal is to analyze some of the tangible surviving heritages of Shaykh Luṭfullah. The analysis is based on the documents in the related archives. In this context, mosque/waqfestablished by Shaykh Luṭfullah Efendi is analyzed under the subtitles of “administrator, resources of income/real properties, his servicemen, renovations-expenses of the mosque and inspection of the zāwiya”. Based on the relevant archive documents, it is understood that after the death of Shaykh, in order to be able to continue the services of the mosque and zāwiya, the authority of ruling his waqfpassed to his son, MawlānāBahā’ al-Dīn. It is known that Bahā’ al-Dīnwas very careful about the distribution of his father’s waqfincomes among the ones in need. He also established a sūfī-hāne building in Balıkesir. After Bahā’ al-Dīn, his son Muḥyīal-dīn Meḥmed (the grandson of Shaykh Luṭfullah) took the charge of the waqf. After his period, this duty continued to be spread among his ancestry until the beginning of the last century. The waqfcontinued to the services through the income obtained from the real estates. Based on the analyzed documents, it is determined that income-expense calculations of the waqfwas inspected from time to time, and the services of zāwiya was controlled occasionally in order to see if they continue to do so. Shaykh Luṭfullah Mosque, one of the most important historical artifacts in Balıkesir, has served Muslims for almost five hundred years and it went through various kinds of repairs. It is deemed suitable to analyze reparations, expansions and renovations in two different groups: Before Balıkesir earthquake in 29 January 1898 and after the earthquake. It is important to know that almost fifty percent of houses and buildings in Balıkesir city center was completely destroyed, many people died or seriously injured in the earthquake. Shaykh LuṭfullahMosque was completely demolished as well. It should be mentioned that the mosque had already been in bad condition before the earthquake. According to a document written one week before the earthquake, the mosque was very old and it could not meet the demands of the community any more as it was so small. After the devastating earthquake, ‘Abd al-Ḥamīd II ordered its renovation. Upon this order, the mosque was rebuilt and expanded. The name of ‘Umar ‘ᾹlīBey, Mutasarrıf(governor of an Ottoman province) of Qarasīis mentioned in the documents about the renovation of various buildings including Shaykh Luṭfullah Mosque after the 1898 Balıkesir earthquake. It is seen that various services in different positions were provided in Shaykh Luṭfullah Mosque where the mosque workers were the ones who mainly carried out these services. These duties were: “Imamate, oratory, muezzin-tutor, ministry and nāsih, children’s teacher, ferrāş, tabbākh and supervision”. These duties show that besides religious services, Shaykh Luṭfullah waqfused to provide educational services as well. On the other hand, based on the analyzed documents, we can assume that the needy could eat in this center, which used to serve like a social aid and solidarity waqf. In this article, specific detailed information is presented about some workers served in the waqf. Information about the name, date and salary of these workers is also included. When the waqfand services of Shaykh Luṭfullah are analyzed, it can be seen that he was a significant figure, carried out important missions just like his mentor Hājjī Bayrām Walī. It should be noted that Luṭfullah Efendi used to conduct sufistic conservations in the mosque he established but did not make religious ceremonies in his zāwiya in Mihaliç (Karacabey); he preferred to transform it into a center in which the needy can be fed and provided for their needs. In this respect, the Zāwiya of ShaykhLuṭfullah sets a significant example, which duly presents the active and dynamic aspect of Anatolian wisdom. (shrink)

With the acceptance of Islam by the Turks, works on Islam have been copyrighted in Turkish literature. It has become a tradition to express the desire to attain the mercy of Allah and the intercession of Prophet Muḥammad, especially in the sections of tawhid, naat, munajat and hatime in these works. Over time, verse and prose detached works, which are about intercession and asking for intercession from people whom Allah has allowed to intercede, especially Prophet Muḥammad, have been compiled. These (...) works were separated from the religious-mystical genres and named as şefāʿat-nāme. In general, the şefāʿat-nāme texts are similar to the religious stories such as Ḥikāye-i Kesikbaş, Ḥikāye-i Deve, Ḥikāye-i Güvercin, Ḥikāye-i Geyik, Ḥikāye-i Ḳız, Ḥikāye-i ʿĪsā, Ḥikāye-i Ismāʿīl ve Ḥikāye-i Ibrāhīm, which was written in the old Anatolian Turkish period, in terms of narration and style. One of these stories, which was written in plain Turkish in order to teach the religion of Islam to the public, and in which the narration is at the forefront, is the Şefāʿat- nāme-i Yaḥyā, which we consider a type of intercession due to its content. This work, which is the subject of our study, is on pages 155a-160a of the manuscript, which is registered with the inventory number 4042 in the Manuscript Donations Department of the Süleymāniye Library and contains Süleymān Çelebī’s Wasīlat al-Najāt and many verse stories with religious content that were copyrighted in the Old Anatolian Turkish period. Şefāʿat-nāme-i Yaḥyā is written in the form of aruz prosody “fāʿilātün / fāʿilātün / fāʿilün” and in the form of mathnavī verse. In this work, which consists of 154 couplets, Prophet Muḥammad was sad and weeping for the sinful ummah, and asking Abū Bakr, ʿUmar, ʿOthmān, ʿAlī, ʿĀyşe and Fāṭima, who were in his conversation at that time, what they would do to intercede. In this article, first of all, information about intercession is given. Then, the language, form, expression and content features of Şefāʿat-nāme-i Yaḥyā are examined. Afterwards, Yaḥyā’s Şefāʿat-nāme ʿUmaroghlu’s Şefāʿat-nāme, Pir Muḥammad’s Şefāʿat-nāme and Şefāʿat-nāme, which is located between leaves 30a-34a of the manuscript registered in the Topkapı Palace Museum Library, Y. Y. 520/2, are compared. It has been tried to reveal how the same plot is expressed in the pen of different poets through a table. At the end of the article, the transcribed text of Şefāʿat-nāme-i Yaḥyā is prepared and presented to the researchers. (shrink)

One of the important domestic developments during the Umayyad period is the rebellions carried out by members of the Ahl al-bayt. After the rebellion of Zayd b. ʿAlī in Kufa, his father, Yaḥyā was intensely prosecuted by the governor of Iraq Yūsuf b. ʿUmar, so he moved to Khurāsān, where he would feel more secure and his supporters were located. In fact, ʿAbbāsids, Kaysānī and Zayd b. ʿAlī’s supporters were active in Khurāsān. Under these circumtances, Yaḥyā left Iraq and followed (...) the road Nineveh, Madāʾin, Ray, Nīshāpūr towards the east and came to Sarakhs and resided here about six months. Here, a group from the Khārijites came and made a revolt proposal, but this proposal was rejected by those with Yahya. After this, Yaḥyā continued on his way to the east and came to Balkh and he stayed until the death of the caliph Hishām b. ʿAbd al-Malik. The general purpose of Yaḥyā’s journey from Iraq to Balkh is probably to get rid of the prosecution of Iraqi governor Yūsuf, and to establish the appropriate political atmosphere for the rebellion by contacting the Ahl al-bayt supporters in Khurāsān. The governor of Iraq Yūsuf b. ʿUmar determined the location of Yaḥyā in Balhk, and he ordered the governor of Khurāsān Naṣr b. Sayyār that he ensured Yaḥyā was imprisoned in Marw. However, as his imprisonment was reported to the caliph al-Walīd b. Yazīd, he ordered him to be released. Governor Naṣr advised Yaḥyā to go directly to the caliph and avoid situations that could cause sedition. In this case, Yaḥyā first came to Sarakhs, and then reached Nīshāpūr via Ṭūs. Meanwhile, the Khurāsān governor Naṣr wrote a letter to the governors on the route and ordered them to follow the movements of Yaḥyā and to not allow him to stay in the cities for a long time. Yaḥyā did not advance further west from the city of Bayhaq because he was afraid he might be killed by the Iraqi governor. Therefore, he returned from Bayhaq and came to Nīshāpūr. Here, they confiscated the mounts of a caravan they encountered on the way along with seventy other people, but they also paid their fees. Due to this incident, the governor of Nīshāpūr sent soldiers to Yaḥyā and his entourage, but in the clash that broke out, the supporters of Yaḥyā were successful against the soldiers, who were more than them. Yaḥyā and his followers continued their movements towards Balkh in the east after that. Even though the sources do not fully state the reason for Yaḥyā 's movement to Balkh, the geographical distance and the possible Shīʿī potential in the region may have guided him. However, this time Yaḥyā aimed to reach Balkh via Herat and Jūzjān by traveling in the southeast direction, not via Marw. Upon the news that Yaḥyā reached Jūzjān, the governor Naṣr sent an army of eight thousand men on him. Yaḥyā had to fight against the Umayyad army with his small number of supporters, consisting of seventy or one hundred and twenty people. As a result, he and his supporters were killed. Yaḥyā's head was cut off from his body and sent to the caliph, and his body was hung over the entrance gate of the city of Jūzjān. There are some reasons why the revolt of Yaḥyā failed. First of all, Yaḥyā did not prepare a road map to follow in advance for the rebellion movement, and he could not communicate with a large mass of people and did not set his goal. Secondly, Yaḥyā did not have enough support to resist the Umayyad armies in the rebellion. As a result, we can conclude that Yaḥyā was hidden during the three-year period he spent in Khurāsān because he was under prosecution and therefore could not operate openly. In addition, he could not get enough support from the Shīʿī communities in the region. Although Yaḥyā's rebellion was unsuccessful, it had some effects on the peoples of the region in the following process. Especially the murder of Yaḥyā in Khurāsān helped to create a suitable ground for the ʿAbbāsid revolution. In addition, it ensured that all Shīʿī groups were gathered under the invitation of the ʿAbbāsid "Āl-i Muḥammad”. (shrink)

The type of ‘Al-isnād al-āli’ (higher chain of authority) which has great importance for the science of ḥadīths that constitutes the second best source of the Islam, expresses the value in terms of its proximity to the period of the Prophet Muhammad (peace be upon him). If ḥadīth has ‘al-isnād al-āli’ in the works of the scholars provides us with assurance on the intend of the ḥadīth. For this reason, the values of the works of those authors who have (...) constructed their works with al-isnād al-āli undoubted in the science of ḥadīth. However the work of Abu al-Jahm al-Bāhilī’s (d. 228/842) named al-Juz‘ had that kind of ḥadīth, it has not appreciated by scholars, he could not get enough attention in his period and after it. His work contains famous scholar al-Layth Ibn Sa‘d’s (d. 175/791) narrative who claimed by ḥadīth scholars that his students neglected and omitted his ḥadīths and knowledge. Al-Layth Ibn Sa‘d was known doing transmission by written copies. The similarity of al-Layth Ibn Sa‘d narrations in al-Juz‘ with al-Layth narrations, which are also found in other sources, strengthens the claims of the existence of a narrative process based on the written texts in the early periods. In this study, these transfers of Abu al-Jahm reflected on other works will be examined and tried to build narrations of his teacher al-Layth Ibn Sa‘d. country, we can say that the article will contribute to the studies of the history of religions.Summary: Ḥadīth works written in the third century of hijri are the most distinguished sources. The most fundamental works in the science of ḥadīth were written in this time. In the following period, numerous studies have been committed to paper on them. One of the eminent works is the named al-Juz’, which belongs to Abu al-Jahm al-Bāhilī (d. 228/842). The author was not a person that was taken into consideration much during his time. It is possible to that he has been criticized about his scientific proficiency (al-Jarh). Nevertheless, al-Juz’ attracts attention due to the fact that it contains the type of ‘al-Isnād al-āli’ (higher chain of authority). Al-Isnād al-āli, which means access with the least number of narration from the author to the Prophet has very major role to determining of being dependable and certainty of the ḥadīths. The work of Abu al-Jahm which contains the ‘al-Isnād al-āli’ did not attract enough attention. However, another value of the al-Juz‘ is that its been included the narration of famous muhaddith Al-Layth Ibn Sa'd (d. 175/791). He is one of the valued mujtahid imams who have played an active and important role in second century of hijri. Al-Layth's narrations have been available insufficient amount present day. At this point the al-Juz‘ of Abu al-Jahm has great important because it contains many narrations of his shaykh Al-Layth Ibn Sa'd.The Juz‘ seems to has attracted the attention of the ḥadīths scholars in the following period. Indeed, various authors had the get authorization to narrate al-Juz‘. Furthermore, it is also known that some scholar in his period utilized his narration in their own study. For in¬stance, it was declared by Ibn Ḥajar (d. 852/1449) that al-Bukhārī (d. 256/870) had a narra¬tion belonging to Abu al-Jahm in his work ‘al-Ṣaḥīḥ al-Bukhārī’ with a muʻallaq chain (Omit¬ting his name). In the following periods, we come across famous muhaddith such as Aḥmad b. Ḥanbal (d. 241/855), al-Ṭabaranī (d. 360/971), Abū Bakr al-Marwazī (d. 292/905), al-Dāraquṭnī (d.385/995) and al-Bayhaqī (d. 458/1066) who received qualify of Juz's narra¬tion. Although the narrations of Abu al-Jahm are included in the prominent works of schol¬ars, it is clearly seems that the Juz‘ had not enough value except being procure as a written text. As far as we determined there are eleven narration of Abu al-Jahm in the main ḥadīth sources. In addition, we detected that some studies which contain some ḥadīth of al-Juz’ are list them in the same layout and order. This situation indicates that al-Juz’ is owned by these people as a duplicated edition and they narrated by not only orally transmitted but also spread by writing copy. This inference strengthens the theory which conceived by Modern researcher Fuad Sezgin (1924-2018) that ḥadīth transmission had conducted not only through oral transfer but also through written copies.Even though he lived in a very active time of oral transmission of ḥadīth and the time of specific journey for learning and pursuing ḥadīth, it is seen that Abu al-Jahm formed his Juz‘ from the ḥadīths that he procured only from his six shaykhs. That was quite less amount in that period. Juz‘, has an ʿAlāʾ al-Rijāl classification (ranked according to narrators) as ex¬pected in his period method. Abu al-Jahm began his study with his shaykh Al-Layth Ibn Sa'd’s narration, then completed with Sufyān ibn ʿUyayna’s. Juz‘ includes 112 ḥadīths. Ex¬cept two muʻallaq isnāds (omitting one or more narrators), all of ḥadīth has muttaṣil isnāds (narrators in the chain connected each other without omitting). Al-Juz‘ available nowadays in a published form. It seems that some of ḥadīth datas included in the Juz‘ have content against Islamic juris-prudential judgements. For example, the Prophet’s sayings ‘One or two swallow of breast milk does not make haram’ and ‘Nobody can fast or pilgrimage for the benefit of someone else’; allowing to Subay‘a al-Aslamī to marry without waiting her ‘iddah (waiting period of a woman after the death of her husband or divorce); when she gave birth, ʿUthmān b. ʿAffān’s permission to al-Rubay‘a bint Mu‘avvidh not to wait her ‘iddah; when ʿAbd Allāh b. ʿUmar has nasal bleeding he leaves the prayer, goes to wash, then back and continue where he leave off, without taking ablution; and describing marriage with polytheist women as for¬bidden (ḥarām). Of course, all this information must be examined within the framework of Islamic jurisprudence. However, Abu al-Jahm stands alone (tafarrūd) in such issues, it can be seen as the reasons to be recognized as a censured person (majrūḥ).Al-Juz‘ included 66 isnāds of Al-Layth Ibn Sa'd’s narration. Therefore it leaves behind all the works that compile the narration of Ibn Sa'd. That is why, we hypothesize that Juz‘ is a form of Al-Layth’s study that has survived to the present days. As a matter of fact, the muhaddiths who included the narrations of Al-Layth in their works, especially Ibn ḳuṭlūbughā could not ignore the Juz‘ of Abu al-Jahm; on the contrary, they took it as reference. In this case, it should be said that Abu al-Jahm al-Bāhilī is a loyal follower of Al-Layth and the word at¬tributed to Imām Shāfi‘ī and characterizing Al-Layth’s followers with disloyalty is invalid. (shrink)

Nūr Muḥammad is one of the teachings in Sufism that studies the beginning of the creation of the universe. The Sufis discussed Nūr Muḥammad through God's tajallī (manifestation), and they believed that only Insan Kamil (Perfect Humans) possessed the perfection of His tajallī. This Sufi theory can be comprehended through the dhawqi approach. This research will deal with Nūr Muḥammad's theory of Sufism through the perspective of Tijaniyah Tarekat. The data for this study was obtained through library research utilizing a (...) documentary technique. The collected data will be analyzed using the descriptive analysis method. This study finds that the Tijaniyah Tarekat is a Sufism institution that bases its teachings and practices on the concept of Nūr Muḥammad in the form of ṣalawāt al-fātiḥ and ṣalawāt jawharah al-kamāl. This Tarekat's elucidation of Nūr Muḥammad is also built on and consistent with the explication of authoritative Sufis in Islam's intellectual and spiritual tradition. (shrink)

Efforts to build research capacity and capability in low and middle income countries (LMIC) has progressed over the last three decades, yet it confronts many challenges including issues with communicating or even negotiating across different cultures. Implementing global research requires a broader understanding of community engagement and participatory research approaches. There is a considerable amount of guidance available on community engagement in clinical trials, especially for studies for HIV/aids, even culturally specific codes for recruiting vulnerable populations such as the San (...) or Maori people. However, the same cannot be said for implementing research in global health. In an effort to build on this work, the Pakistan Institute of Living and Learning and University College London in the UK sought to better understand differences in beliefs, values and norms of local communities in Pakistan. In particular, they have sought to help researchers from high income countries (HIC) understand how their values are perceived and understood by the local indigenous researchers in Pakistan. To achieve this end, a group discussion was organised with indigenous researchers at Pakistan Institute of Living and Learning. The discussion will ultimately help inform the development of a cultural protocol for researchers from HIC engaging with communities in LMIC. This discussion revealed five common themes; (1) religious principles and rules, (2) differing concepts of and moral emphasis on autonomy and privacy, (3) importance of respect and trust; (4) cultural differences (etiquette); (5) custom and tradition (gift giving and hospitality). Based on the above themes, we present a preliminary cultural analysis to raise awareness and to prepare researchers from HIC conducting cross cultural research in Pakistan. This is likely to be particularly relevant in collectivistic cultures where social interconnectedness, family and community is valued above individual autonomy and the self is not considered central to moral thinking. In certain cultures, HIC ideas of individual autonomy, the notion of informed consent may be regarded as a collective family decision. In addition, there may still be acceptance of traditional professional roles such as ‘doctor knows best’, while respect and privacy may have very different meanings. (shrink)

Using the assumptions of Sternberg Duplex Theory of Hate, the present study reveals the combined effects of similar competitor offer and narcissistic personality on brand equity through the underlying mechanism of brand hate. Specifically, we hypothesize that brand hate mediates the relationship between similar competitor offer and brand equity. Moreover, we propose that similar competitor offer and brand hate relationship are stronger for narcissistic individuals. By employing a multi-wave time-lagged research design, we collected data from a sample of dairy product (...) consumers in Pakistan. The findings of moderated-mediation regression analyses indicate that Brand hate mediates the relationship between similar competitor offer and brand equity; and Narcissistic personality moderates a similar competitor offer and brand hate relationship such that a high similar competitor offer led to greater brand hate when narcissism was high. Furthermore, conditional indirect effects reveal that brand hate mediates the relationship between similar competitor offer and brand equity only with individuals exhibiting narcissistic personality traits. The current study offers great insights to managers that by managing similar competitor offer, they can manage the development of brand hate, which can subsequently effect brand equity. Moreover, by profiling customers on the basis of their personalities, marketing managers can effectively invest only in customers with positive tendencies. The current study is unique in that it highlights new avenues in existing research by extending the nascent domain of brand hate in consumer–brand relationships. (shrink)

This study sheds light on strategies for retaining skilled pharmacists in Pakistan's pharmaceutical sector, offering valuable insights for both academia and industry stakeholders by investigating the impact of human resource management practices, including training and development, compensation and rewards, job performance, and job satisfaction, on employee retention. It also examines the moderating role of career growth in this context. Theoretical foundations are grounded in international migration theories and social exchange theory, providing a comprehensive framework for the study. A cross-sectional survey (...) design was used to collect data from 254 pharmacists in southern Punjab, Pakistan. Structural equation modeling (SEM) was employed for data analysis. Findings reveal that training and development, compensation and rewards, job performance, and job satisfaction all have significant direct effects on employee retention. Additionally, career growth acts as a crucial moderator, strengthening the relationship between training and development and job performance, as well as compensation and rewards and job satisfaction in relation to employee retention. Theoretical implications emphasize the importance of tailored training programs, fair compensation practices, and career growth opportunities. Practical recommendations include creating a positive work environment, rewarding high-performing employees, and fostering career development. Future research directions encompass longitudinal studies, the influence of organizational culture and technology, regional variations, and additional factors affecting retention. (shrink)

The twenty-first century has seen an increase in ethical misconduct at the workplace, highlighting the need to stimulate discussion on the role of work ethics. The objective of the current study is to extend the literature on work ethics by examining the role of Islamic work ethic in enhancing the task performance of employees. The current study proposes that psychological capital mediates the relationship between Islamic work ethic and task performance. It is also proposed that ethical leadership might act as (...) a boundary condition that boosts the positive relationship between Islamic work ethic and psychological capital. Data were collected in three-time lags from employees working in the service sector of Pakistan through the questionnaire. The results supported the mediation and moderation hypothesis, confirming that psychological capital mediates the relationship between Islamic work ethic and task performance. Ethical leadership moderates the relationship between Islamic work ethic and psychological capital. The results offer implications for theory and practice. Limitations and future research directions are also discussed. (shrink)

The concept of a hypersoft membership function is introduced in the extension of a soft set known as a hypersoft set, permitting it to handle complicated and uncertain information in a more powerful and flexible manner. Many academics have already become fascinated with this new area of study, leading to the development of a number of hybrid structures. This chapter develops some new hybrid hypersoft set structures by taking into account multiple fuzzy set-like settings and possibility degree-based settings collectively. Additionally, (...) numerical examples are included to clarify the concept of these structures. Researchers can utilize this work to better understand and apply a variety of mathematical ideas. (shrink)

Technological innovations, despite their several benefits, may have drawbacks, thus, they need a control mechanism or directional channel. Responsible innovation (RI) has gained popularity in technology-intensive countries as a way to regulate otherwise uncontrollable and radical technological innovations. However, existing RI research lacks a clear theoretical foundation and has not adequately addressed the commercial and performance aspects of innovative products and firms. The current research proposes an empirically testable model for RI by conducting a structured literature review, focusing on the (...) commercial aspect of innovative products and firms’ sustainability performance in the financial, social, and environmental dimensions. The study suggests a link between RI and the resource-based theory of the firm and proposes that RI can be seen as a distinctive competency developed through the firm’s resources and capabilities. The model would help enterprises achieve ethical and social acceptability and improve sustainability performance. Metadata examination of 98 articles yielded insights. The findings and future research directions of this study provide new insights for business strategy and policy. (shrink)

Lifestyle refers to a set of personal and group behaviours related to normative and semantic aspects of social life. Any coherent set of behavioural patterns derived from religious teachings that exist in life can be considered a religious lifestyle. Considering that the dominant religion in Jordan is Islam, the present study focused on the Islamic lifestyle. In addition, given that the correct relationship between couples has been compared to life-giving blood in marriage, and since the quality of marital role plays (...) a determining role, the existence of communication skills in any of the couples can generate satisfaction and compatibility, whereas lack of awareness of these skills could cause misunderstandings and tension. Therefore, the current study aims to study the role of the Islamic lifestyle in communication skills of 250 Muslim couples of Jordan (Amman, Zarqa and Irbid) in 2022. Data were collected using questionnaires during four months, and the validity and reliability was confirmed. In addition, data analysis was performed in Statistical Package for Social Sciences (SPSS) and Linear Structural Relations (LISREL) using mean tests and structural equation modelling. According to the results, Islamic lifestyle had a positive, significant effect on the improvement of communication skills in Muslim couples in Jordan (P-value: 0.76; T-value: 7.92). Therefore, it is recommended that more attention should be paid to this issue by families, researchers and cultural authorities in the country.Contribution: Our findings revealed that Islamic lifestyle improved communication skills in Muslim couples, which demands special attention. By adhering to the Islamic lifestyle, couples can influence each other’s knowledge, emotions, education and growth, and try to have a realistic understanding of each other’s desires, needs, living environment and perceptions that each has in life issues. Furthermore, they can organise their role in the common life in appropriate ways to prevent problems and solve them in the event of problems. (shrink)

This study evaluates the relationship between diversified relationships established under the umbrella of the Stimuli-Organism-Response framework to study the consumer continuation intention of the Airbnb platform from a Malaysian perspective. A web-based survey was conducted among Malaysian Airbnb consumers, and a sample of 303 respondents was obtained. SmartPLS has been used for data analysis. The statistical output of the respondent’s data indicates that social overload and information overload influence consumer continuation intention. Moreover, the satisfaction and trust in the platform partially (...) mediate the relationship between the stimuli and behavioral response. Further, perceived health risk strengthens the negative relationship between continuation and trust in the platform. The theoretical implications include enacting a SOR framework to understand the consumer’s internal state of mind and ability to influence the consumer platform continuation intention. The practical implications suggest that the managers and business owners focus on limiting the social exposure at the host destination and the flow of information from the application. (shrink)

Current development in a deep neural network has given an opportunity to a novel framework for the reconstruction of a holographic image and a phase recovery method with real-time performance. There are many deep learning-based techniques that have been proposed for the holographic image reconstruction, but these deep learning-based methods can still lack in performance, time complexity, accuracy, and real-time performance. Due to iterative calculation, the generation of a CGH requires a long computation time. A novel deep generative adversarial network (...) holography framework is proposed for hologram reconstruction. This novel framework consists of two phases. In phase one, we used the Fresnel-based method to make the dataset. In the second phase, we trained the raw input image and holographic label image data from phase one acquired images. Our method has the capability of the noniterative process of computer-generated holograms. The experimental results have demonstrated that the proposed method outperforms the existing methods. (shrink)

This study examined the mediation and moderation models of the relationship between Islamic work ethics (IWE), thriving at work, organizational citizenship behavior (OCB), and leader humility. A total of 418 employees from two different sample groups (Islamic banks and educational institutions) in Indonesia were included. A multiple regression hierarchy with PROCESS was used to test the hypotheses. We found a positive influence of IWE and leader humility on thriving and OCB and thriving at work on OCB. Thriving was found to (...) mediate the relationship between IWE and OCB, and the leader humility moderates these relationships. Thriving at work and OCB are dramatically under-represented in Islamic work ethics research, and this study attempts to fill this void. Furthermore, this study reveals the interactive role of leader humility and IWE in enhancing OCB preference and the mediating role of thriving at work in the IWE − OCB relationship. (shrink)

Die Spuren Al-Batlajusis in der judischen Religionsphilosophe ist ein unveranderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1880. Hansebooks ist Herausgeber von Literatur zu unterschiedlichen Themengebieten wie Forschung und Wissenschaft, Reisen und Expeditionen, Kochen und Ernahrung, Medizin und weiteren Genres. Der Schwerpunkt des Verlages liegt auf dem Erhalt historischer Literatur. Viele Werke historischer Schriftsteller und Wissenschaftler sind heute nur noch als Antiquitaten erhaltlich. Hansebooks verlegt diese Bucher neu und tragt damit zum Erhalt selten gewordener Literatur und historischem Wissen auch fur (...) die Zukunft bei. (shrink)

نسبی‌انگاری اخلاقی یکی از مکاتب کهن فرااخلاقی است که به وجود ویژگی‌های اخلاقی، و صدق و توجیه احکام اخلاقی می‌پردازد. با این حال، بخشی از بحث‌های مربوط به نسبی‌انگاری متوجّه معناشناسی جملات نسبی است. نظریات نسبی‌انگارانۀ سنّتی زمینه‌گرا هستند، به این معنا که احکام اخلاقی را دارای عنصری می‌دانند که به نحوی ارجاع به گوینده دارد. این دیدگاه نسبی‌انگاری را با چالش‌هایی مواجه می‌کند، از جمله این‌که اختلاف نظر که یکی از اسباب عمدۀ گرایش به نسبی‌انگاری است، به سوء تفاهم (...) فروکاسته می‌شود. برخی نسبی‌انگاران اخیراً تلاش کرده‌اند تا نظریاتی ارائه دهند که با ثابت دانستن محتوای احکام، دچار مشکلات زمینه‌گرایی سنتی نباشد. یکی از این تلاش‌ها، نظریۀ نسبی‌انگاریِ دربارۀ خود (de se relativism) اندی ایگن است. ایگن با ترکیب نظریۀ دیوید لویس درباب محتوای باور، نظریۀ رابرت استالنیکر درباب اظهار، و نظریۀ استعدادی دیوید لویس درباب ارزش، بر آن است که نظریه‌ای نسبی‌انگارانه دربارۀ ارزش ارائه کند که با طبیعی‌انگاری، درونی‌انگاری احکام اخلاقی، و شناختی‌انگاری سازگار باشد، و از اشکالات دیگری که خودِ او بر زمینه‌گرایی وارد می‌کند مبرّا باشد. در این مقاله نظریۀ ایگن بررسی می‌شود و نشان داده می‌شود که نظریۀ او نه‌تنها از اشکالات وارد بر زمینه‌گرایی رها نیست، بلکه به دلیل پذیرش نظریۀ لویس در باب محتوای باور بار بیشتری بر دوش دارد که آن را نسبت به دیگر نظریات نسبی‌انگارانه مرجوح می‌سازد. -/- . (shrink)

In the internet era spam has become a big problem. Researchers are troubled with unsolicited or bulk spam emails inviting them to publish. However, this strategy has helped predatory journals hunt their prey and earn money. These journals have grown tremendously during the past few years despite serious efforts by researchers and scholarly organizations to hinder their growth. Predatory journals and publishers are often based in developing countries, and they potentially target researchers from these counties by using different tactics identified (...) in previous research. In response to the spread of predatory publishing, scientists are trying to develop criteria and guidelines to help avoid them—for example, the recently reported “predatory rate”. This article attempts to highlight the strategies used by predatory journals to convince researchers to publish with them, report their article processing charges, note their presence in Jeffrey Beall’s List of Predatory Publishers, rank them based on the predatory rate, and put forward suggestions for junior researchers, who are the most likely targets of predatory journals. (shrink)

Our study explores the relationship between psychological contract (fulfillment/violations) and voice behavior (promotive/prohibitive). The study encourages promoting the development of positive voice behavior since the promotive voice behavior of employees would help the organization to grow and improve as per industry standards especially during the upcoming hi-tech era. If the knowledge workers do not show positive voice behavior, it is difficult for organizations to compete and sustain in such an era of digitalization. A cross-sectional survey was conducted for the assessment/validation (...) of the model. Data was collected through a single self-reported questionnaire, filled out by the 89 employees of two private banks, working in 8 different branches. Further, the relationships among variables have been analyzed using structure equation modeling. Results show a strong and positive relationship between psychological contract fulfillment and promotive voice behavior whereas a negative relationship is indicated upon the violations and breach of psychological contract. Job satisfaction/dissatisfaction was also tested as mediators between these variables. Future researchers may test the same in different geographical locations and demographic conditions, whereas various personality traits may also be tested since voice behavior is an individual decision. The study represents the first of its kind on the said topic especially in the Pakistani context. (shrink)

Includes an introd. of 49 p. by S. G. Abbas.