The central issue in this work is self-knowledge. The human soul is created in the Image of God with a purpose.

This communique presents the Q-S synchronization of two nonidentical complex nonlinear hyperchaotic systems with unknown parameters. An adaptive controller based on adaptive integral sliding mode control and parameter update laws are designed to realize the synchronization and parameter identification to a given map vector. The aforementioned strategy’s employment demands the transformation of a system into a specific structure containing a nominal part and some unknown terms. An integral sliding mode controller is used to stabilize the error system by designing nominal (...) control accompanied by compensator control. For chattering suppression, a continuous compensator of smooth nature is used instead of conventional control. The stability of the proposed algorithm is established in an impressive way, using Lyapunov criteria. A numerical simulation is performed to illustrate the validity of the proposed synchronization scheme. (shrink)

Quʹest-ce que lʹêre? Cette question passe pour fonder la philosophie. Encore faut-il s'entendre sur le sens du mot "être ". L'essence des choses détermine-t-elle leur existence? Devons-nous affirmer, au contraire, que l'existence conditionne l'intensité d'être qui qualifie une certaine réalité? Molla Sadr Shirazi, dans ce traité écrit en Iran au siècle de Descartes et de Leibniz, médite ces questions qui sont encore les nôtres. Mais les solutions qu'il propose s'évadent hors de nos perspectives, après avoir opéré une révolution décisive dans (...) la métaphysique des Orientaux. Penseur shi'ite en butte à la persécution, Molla Sadra est la plus haute figure de la philosophie iranienne islamique au temps splendide de la cour safavide d'Ispahan. Sa doctrine du primat de l'existence, que le présent ouvrage expose complètement, ouvre sur une interprétation spirituelle de la résurrection des corps. Cette traduction par Henry Corbin, qui fut aussi l'éditeur du texte original, a fait événement : par son ample introduction, il situe la question de l'être et déploie une explication comparée de ce que l'Occident grec puis médiéval en ont fait, avec la tradition shi'iite. -- Back cover. (shrink)

The hybridization of two or more energy sources into a single power station is one of the widely discussed solutions to address the demand and supply havoc generated by renewable production, heating power, and cooling power) and its energy storage issues. Hybrid energy sources work based on the complementary existence of renewable sources. The combined cooling, heating, and power is one of the significant systems and shows a profit from its low environmental impact, high energy efficiency, low economic investment, and (...) sustainability in the industry. This paper presents an economic model of a microgrid system containing the CCHP system and energy storage considering the energy coupling and conversion characteristics, the effective characteristics of each microsource, and energy storage unit is proposed. The random forest regression model was optimized by the gravitational search algorithm. The test results show that the GSA-RFR model improves prediction accuracy and reduces the generalization error. The detail of the MG network and the energy storage architecture connected to the other renewable energy sources is discussed. The mathematical formulation of energy coupling and energy flow of the MG network including wind turbines, photovoltaic, CCHP system, fuel cell, and energy storage devices are presented. The testing system has been analysed under load peak cutting and valley filling of energy utilization index, energy utilization rate, the heat pump, the natural gas consumption of the microgas turbine, and the energy storage unit. The energy efficiency costs were observed as 88.2% and 86.9% with heat pump and energy storage operation comparing with GSA-RFR-based operation costs as 93.2% and 93% in summer and winter season, respectively. The simulation results extended the rationality and economy of the proposed model. (shrink)

Generally toxic employees are under performers, yet some get better salaries and excel at workplace, getting positioned at higher ranks. This research assesses the relationship between the dark triad (Narcissism, Machiavellianism, and Psychopathy) and perceived victimization with a focus on the mediating effect of abusive supervision and the moderating effect of mindfulness. The data were gathered in three waves. Both the structural equation model with partial least square and Process were used to analyze the data. The study findings suggest that (...) abusive supervision plays a mediating role in the association between the dark triad and perceived victimization. However, the results did not support the mediating role of abusive supervision in the association between narcissism and perceived victimization. Moreover, the findings suggest that mindfulness weakens the effect of abusive supervision on perceived victimization. Furthermore, our findings support the mediated-moderation model. Theoretical and practical implications of the results are also discussed. (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)

With the advancement of scientific collaboration in the 20th century, researchers started collaborating in many research areas. Researchers and scientists no longer remain solitary individuals; instead, they collaborate to advance fundamental understandings of research topics. Various bibliometric methods are used to quantify the scientific collaboration among researchers and scientific communities. Among these different bibliometric methods, the co-authorship method is one of the most verifiable methods to quantify or analyze scientific collaboration. In this research, the initial study has been conducted to (...) analyze interdisciplinary research activities in the computer science domain. The ACM has classified the computer science fields. We selected the Journal of Universal Computer Science for experimentation purposes. The J.UCS is the first Journal of Computer Science that addresses a complete ACM topic. Using J.UCS data, the co-authorship network of the researcher up to the 2nd level was developed. Then the co-authorship network was analyzed to find interdisciplinary among scientific communities. Additionally, the results are also visualized to comprehend the interdisciplinary among the ACM categories. A whole working web-based system has been developed, and a forced directed graph technique has been implemented to understand IDR trends in ACM categories. Finally, the IDR values between the categories are computed to quantify the collaboration trends among the ACM categories. It was found that “Artificial Intelligence” and “Information Storage and Retrieval”, “Natural Language Processing and Information Storage and Retrieval”, and “Human-Computer Interface” and “Database Applications” were found the most overlapping areas by acquiring an IDR score of 0.879, 0.711, and 0.663, respectively. (shrink)

Most of the IoT-based smart systems require low latency and crisp response time for their applications. Achieving the demand of this high Quality of Service becomes quite challenging when computationally intensive tasks are offloaded to the cloud for execution. Edge computing therein plays an important role by introducing low network latency, quick response, and high bandwidth. However, offloading computations at a large scale overwhelms the edge server with many requests and the scalability issue originates. To address the above issues, an (...) efficient resource management technique is required to maintain the workload over the edge and ensure the reduction of response time for IoT applications. Therefore, in this paper, we introduce a metaheuristic and nature-inspired Artificial Bee Colony optimization technique that effectively manages the workload over the edge server under the strict constraints of low network latency and quick response time. The numerical results show that the proposed ABC algorithm has outperformed Particle Swarm Optimization, Ant Colony Optimization, and Round-Robin Scheduling algorithms by producing low response time and effectively managing the workload over the edge server. Furthermore, the proposed technique scales the edge server to meet the demand of high QoS for IoT applications. (shrink)

By incorporating the conservation of resource theory, this study examines how high-performance work practices (HPWPs) affect the employee's in-role performance (EIRP) and employee's task performance (ETP) during the coronavirus disease 2019 (COVID-19) pandemic. Furthermore, this study investigates how organization-based self-esteem (OBSE) and positive psychological capital (PPC) affect the relationship between HPWPs and outcomes of employees such as EIRP and ETP. A quantitative technique based on the survey method was used to gather the primary data of the investigation. Two hundred and (...) eleven bank employees working in different banks of Punjab and Pakistan participated in the survey process. The PROCESS-macro was used to test the relationship among the study constructs. Our results supported all the study hypotheses, however positive psychological capital did not moderate the indirect effect of high performance work practices on employee's task performance via organization based self-esteem. This study is the earliest of its kind that focuses on HPWPs and outcomes of employees amid the COVID-19 pandemic in a developing country like Pakistan. The findings of this study provide practical implications in the post and continuing pandemic situation for organizations to human resource management to redesign workforce strategies to increase their contribution and responses to realize organizational priorities. Although researchers have explored the topic in different sectors, scant studies have investigated the potential impact, barriers, and enabling mechanisms that function as a catalyst in HPWPs during the pandemic situation. (shrink)

The Islamic Republic of Pakistan has been a mere victim of climate change in recent years. The country needs emergency measures at every level to mitigate environmental dilapidation. The role of enterprises in the country’s environmental efforts is critical. In this regard, the hotel sector is known for its outsized carbon footprint. Knowing this, the current study aims to improve a hotel enterprise’s environmental performance as an outcome of corporate social responsibility. The study also considers the mediating role of pro-environmental (...) behavior of employees and the moderating role of altruistic values. A hypothesized model was developed, which was validated by employing the structural equation modeling technique. The empirical results confirmed that CSR, directly and indirectly, positively induces the ENP of a hotel enterprise. Whereas the conditional indirect role of ALT was also found significant. The study offers different implications for theory and practice, among which one important takeaway for the hotel sector is to realize the importance of employees to spur ENP of a hotel enterprise through their eco-friendly behavior. At the same time, the current work also advances the theory by highlighting the moderating role of ALT between the indirect relationship of CSR and ENP. (shrink)

The seventeenth century Muslim philosopher Muhammad Sadr al-Din Shirazi, known as Mulla Sadra, introduced the idea of substantial motion in Islamic philosophy. This view is characterized by a continuity criterion for diachronic identity, a four-dimensional view of individual substances, the notion that possibilities change, and the continual creation of all creatures. Modern philosophical logic provides means to model a variety of claims about individuals, substances, modality and time. In this paper, the semantics of formal systems discussed by Carnap, Bressan (...) and Gupta are reviewed with regard to the issue of substance and identity. Next a model introduced by Storrs McCall is described that is able to build upon and yet resolve some of the issues about substance and identity as characterized by Bressan and others. McCall’s model is also shown to be able to provide an illustration of Mulla Sadra’s doctrine of substantial motion. (shrink)

Resistance towards non-Muslim leaders emerged when the case of blasphemy against Islam was brought against Basuki Tjahya Purnama, known as Ahok, as the governor of DKI Jakarta at that time (DKI Jakarta is mostly inhabited by Muslims). The case of blasphemy committed by Ahok has triggered the resistance of Muslims towards non-Muslim candidates for the regional leader election. This study uses a cross-sectional design conducted by interviewing 1121 Muslim youths who participated in regional head elections in North Sumatra. Multivariate analysis (...) in this study used a logistic regression test with JAPS 16 software. The results of this study indicate that Muslim youth in North Sumatra province have high resistance to non-Muslim candidates for regional heads (governor and mayor). Hifz Al-Din [maintaining religion] (p < 0.001; Exp [β] = 2.505) is seen to affect the resistance of Muslim youth to non-Muslim governor candidates; Hifz Al-Din (p < 0.001; Exp [β] = 2.053) is seen to affect the resistance of Muslim youth to non-Muslim mayoral candidates; Hifz Al-Ummah [developing national integration] (p = 0.001; [β] = 2.194) is seen to have influenced the resistance of Muslim youth to non-Muslim governor candidates; Hifz Al-Ummah (p = 0.011; Exp [β] = 1.800) affects the resistance of Muslim youth to non-Muslim mayoral candidates. Muslim youth have high resistance to non-Muslim leaders when participating in elections. Muslim youth are afraid that prospective non-Muslim leaders will make various policies that will make it difficult for Muslims to carry out various kinds of worship performed by Muslims. CONTRIBUTION: This study is expected to provide information for non-Muslim leader candidates about the fear of Muslim youth against non-Muslim candidates for the regional leader election, especially regarding the policies to carry out worship for Muslims and to maintain the unity of the Ummah. (shrink)

The resistance of Muslims to shamanism began when lies of the shamans were exposed on social media. Many shamans practise fraud under the guise of religion. Magical objects such as luminous daggers or stones that emit smoke, used by shamans as occult actors are also known to be objects of magic tricks that are sold freely and can be used by anyone. Scholars also continuously preach that Muslims’ belief in shamans is forbidden. Therefore, Muslims in Indonesia fear that believing in (...) shamans degrades human dignity and makes worship unacceptable. The purpose of this research is to identify the factors that cause the resistance of Muslim youth to shamanism. This study used a cross-sectional design which was conducted by interviewing 3025 Muslim youths who had the desire to highlight shamanism phenomena in North Sumatra. The analysis in this study used a logistic regression test with Jeffreys’s Amazing Statistics Program (JAPS 16 software). The results of this study indicate that Muslim youths have a high resistance to shamanism. The resistance of young Muslims to shamanism is influenced by emancipative Islamic theology ( p < 0.001; Exp [β] = 2.504) and hifz al-din [maintaining religion] ( p = 0.001; Exp [β] = 2.293). Muslim youths have high resistance to shamanism due to the fear that this culture will reduce the dignity of the human caliphate if it is subject to anyone other than Allah. Muslim youth also have high resistance to shamanism because they are of the view that shamanism makes worship unacceptable to Allah SWT. Contribution: This article explains the resistance of Muslim youth to shamanism. It also demonstrates how Muslims live in a multicultural society. (shrink)

These notules deal with the question of the lexical data in vernacular/semi-vernacular Arabic collected in the Manāqib Abī l-Qāsim al-Misrātī by the writer Ǧamāl al-dīn Muḥammad b. Ḫalaf al-Misrātī al-Qayrawānī. We remind historians and linguists of the interest there would be in studying the textual material in vernacular/semi-vernacular Arabic from Tunisia-Libya in the 11th/17th century in order to contribute to a better knowledge of the social history of linguistic habits. The information is exposed in Arabic script and ranged into two (...) sections: common lexicon and compound formulas/sentence segments. (shrink)

Die Reihe Islamkundliche Untersuchungen wurde 1969 im Klaus Schwarz Verlag begründet und hat sich zu einem der wichtigsten Publikationsorgane der Islamwissenschaft in Deutschland entwickelt. Die über 330 Bände widmen sich der Geschichte, Kultur und den Gesellschaften Nordafrikas, des Nahen und Mittleren Ostens sowie Zentral-, Süd- und Südost-Asiens.

The autograph corpus of the Damascene scholar Ibn Ṭūlūn is dispersed throughout collections in North America, Europe, and West Asia. As an initial probe into these materials, I will describe, identify, and analyze two compendia in the Princeton University collection: Garrett MSS 196B and 1011H. They contain, among other things, a portion of al-Thaghr al-bassām, an autograph draft of his biographical dictionary of Damascene judges, which is later than the one edited and published in 1959, and a heretofore missing portion (...) of al-Qalāʿid al-jawhari- yya, his topography of al-Ṣāliḥiyya. I will also positively identify an anonymous, untitled manuscript in the Bodleian Library and show its relationship to the al-Thaghr al-bassām autograph. (shrink)

Muḥyī al-Dīn Ibn ‘Arabī (d. 638/1240) is regarded as one of the foremost mystical thinkers in Islam. This paper explores the ways in which he and his followers distinguish between the reality of Muḥammad (_al-ḥaqīqa al-Muḥammadiyya_) or the light of Muḥammad (_al-nūr al-Muḥammadī_), as the metaphysical reality of Muḥammad, and his metahistorical manifestation as Muḥammad Ibn ‘Abd Allāh. In his metaphysical reality, Muḥammad is the manifestation of the _qur’ān_, which ‘brings together’ the divine and His creation. Muḥammad’s metaphysical reality, as (...) the primary recipient of the divine outpouring, enables further differentiations of the divine to emerge in the form of the universe, and establishes his connection to the divine. Yet the Qur’an is also temporal in terms of being an historical act of revelation. Likewise, Muḥammad Ibn ‘Abd Allāh, in terms of his physical reality, was temporally circumscribed. It is in these ways, argues Ibn ‘Arabī and his acolytes, that Muḥammad, as reality and personality, brings together the divine and the temporal, in the same manner as the _qur’ān_/Qur’an respectively. (shrink)

Die Reihe Islamkundliche Untersuchungen wurde 1969 im Klaus Schwarz Verlag begründet und hat sich zu einem der wichtigsten Publikationsorgane der Islamwissenschaft in Deutschland entwickelt. Die über 330 Bände widmen sich der Geschichte, Kultur und den Gesellschaften Nordafrikas, des Nahen und Mittleren Ostens sowie Zentral-, Süd- und Südost-Asiens.

This paper is a technical study of the systematic observations and computations made by Muḥyī al-Dīn al-Maghribī (d. 1283) at the Maragha observatory (north-western Iran, c. 1259–1320) in order to newly determine the parameters of the Ptolemaic lunar model, as explained in his Talkhīṣ al-majisṭī, “Compendium of the Almagest.” He used three lunar eclipses on March 7, 1262, April 7, 1270, and January 24, 1274, in order to measure the lunar epicycle radius and mean motions; an observation on April 20, (...) 1264, to determine the lunar eccentricity; an observation on August 29, 1264, to test the model; and another on March 15, 1262, for measuring the lunar parallax. In the second period of activity at the Maragha observatory, Shams al-Dīn Muḥammad al-Wābkanawī (c. 1254–1320) adopted all of al-Maghribī’s parameter values in his Zīj, but decreased his value for the mean longitude of the moon at epoch by 0;13,11∘\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$^{\circ }$$\end{document}. By comparing the times of the new moons and lunar eclipses in the period of 1270–1320 as computed from the astronomical tables of the Maragha tradition with the true modern ones, it is argued that this correction was very probably the result of actual observations. (shrink)

This paper examines the thought of Sayf al-Dīn al-Āmidī (d. 631/1233) regarding takfīr (declaring another a non-believer), a practice which would become popularized in the generation after the death of the Prophet Muhammad by a sect known as the Kharajites. The Kharajites were a religio-political sect that would use takfīr as a kalāmic tool of excommunication, as well as a justification for violence against other Muslims. The group originates in the first century of hijrah following their excommunication of the (...) Caliph ‘Alī for mediating with his political challenger Mu‘āwiya. In the centuries following the emergence of this sect, scholars of kalām such as al-Āmidī would begin to discuss and debate takfīr in the context of the greater Muslim community. In contrast to the Kharajites, a number of other sects al-Āmidī would recognize as deviant would hold contrasting beliefs, including the Murji’ites who vehemently opposed the excommunication of anyone so long as they outwardly maintained belief in God and His prophet. While some of these scholarly debates over takfīr would become so heated as to result in excommunication between kalāmic schools, it would later be accepted that excessive takfīr was not necessarily a characteristic of any single Sunni sect, but rather a mentality that could manifest in any given kalāmic school. Many of these scholars would adopt a kalāmic formula designed to prevent excessive takfīr, the principle that the “those belonging to the qibla” (ahl al-qibla) ought not be excommunicated. In his formulation, Al-Āmidī addresses a number of issues debated as potential reasons for takfīr, including the committing of major sins (murder, adultery, theft, etc.), abandonment of central Islamic obligations, opposing scholarly consensus, belief in the createdness of the Qur’ān, denying the beatific vision (ru’yā), misinterpreting the divine attributes (ṣifāt), and the excommunication of prophetic companions or other Muslims. This principle, as shown in this study, would be considered flexible by many of these scholars, who were willing to excommunicate followers of heretical movements. Al-Āmidī, a prominent scholar living in the context of these debates surrounding excommunication, spent considerable energy on the question of takfīr and proposed a number of original insights. In attempting to minimize the application of takfīr, al-Āmidī analyzed many of the specific issues discussed by previous scholars on the issue, arguing that many acts previously considered excommunicable in fact did not constitute disbelief. These groups include such sects as the Kharajites, Murji’ites, Mu’tazilites, Shi’ites and anthropomorphists, whom al-Āmidī argues must not be excommunicated from the fold of Islam, drawing from both logical (‘aqlī) and scriptural (naqlī) arguments. One of the central scriptural sources al-Āmidī deploys is an oft-quoted prophetic tradition concerning the prediction of the Muslim nation splitting into 73 sects, only one of which will be saved from the hellfire – implying that these groups should still be recognized as Muslims. Conversely, questions regarding which al-Āmidī would affirm the obligation for takfīr include denying prophecy, any aspect of divine revelation, belief in the divinity of objects or beings, denial of God and divine miracles, and insulting God, the prophets, or any aspect of the religion. This study further analyzes Al-Āmidī’s definitions of īmān (belief) and kufr (disbelief), the relationship between them, and his views on specific heretical sects as debated in the Sunni tradition. (shrink)

The first eulogies (Qaṣāīd) about the Prophet Muḥammad (pbuh) appeared when he was still alive. Ḥassān ibn Thābit (d. 60/680 [?]), ʿAbd Allāh b. Rawāḥa (d. 8/629) and Kaʿb b. Mālik (d. 50/670), important Muslim poets of the period, praised the Prophet and inspired future generations of poets. Depending on the developments in the following centuries, there had been a great increase in the number of poems sung to express enthusiastic feelings towards the Prophet and to defend him and his (...) Prophethood. Andalusia is one of the places where this genre increased the most. The first examples of the praise of the Prophet appeared in Andalusia during the Mulūk al-Ṭawāʾif period (1031-1090). The praises of the Prophet, which were processed in the poems of asceticism, dirge and elegy until the end of the 5th/11th century, became an independent genre called al-Madāʾiḥ al-Nabawiyyah/Nabawiyyāt thanks to the ever-increasing Ṣūfī thoughts penetrating literary circles. The turning point of the praise of the Prophet in Andalusia, as in the East, is the period of the The Almohads (1147-1238), which coincides with the 7th/13th century. The mawlid celebrations, which were first initiated by the Fāṭimids in the 4th/10th century to give legitimacy to their rule, and held every year in North Africa on the twelfth of the month of Rabi'ulawwal, moved to Andalusia at the end of the The Almohad period and gradually became one of the largest official and religious holidays in Andalusia. Giving awards to high-quality poems read on the mawlid festival and celebrations made all over Andalusia has greatly contributed to the literary richness in this field. In praise of the Prophet, talented poets such as Abū Zayd al-Fāzāzī (d. 627/ 1230), Ibn al-Jannān al-Anṣārī (d. 650/1252), Ibn Jābir (d. 780/1378) and Ibn Zumruk (d. 797/1395) emerged. Abū Zayd al-Fāzāzī, one of the most distinguished Prophetic ode poets of the Almohad period is said to have first pioneered the spread of Prophetic praises in Andalusia before the Iraqi poet Yaḥyā al-Ṣarṣarī (d. 656/1258) and the Egyptian poet Būṣīrī (d. 695/1296). He has a dīvān called al-Wasā’il al-mutaqabbalah, which he wrote in alphabetical order and dedicated to the praise of the Prophet. The fame of the odes he uttered about the Prophet spread as far as North Africa, and it has become a tradition to read his odes on special days. Because of the abundance and quality of Prophetic odes, Ibn al-Jannān, who witnessed the glorious days and the collapse of the The Almohad state, also commemorated the poet Ḥassān ibn Thābit, The Prophet’s Odic Poet. Ibn Jābir al-Andalusī, on the other hand, wrote the second ode in this field after Ṣafī al-Dīn al-Ḥilli (d. 749/1348), the inventor of the axiomatic odes, and became the pioneer of axiomatic odes in Andalusia. The effect of political instability on Prophetic odes in Andalusia, which entered its collapse with the end of the Almohad state, is obvious. According to many poets, salvation from this plight of Muslims in Andalusia is possible by once again adhering to the Sunnah of the Prophet. Probably as a reflection of this idea, many poets from 7th/13th centuries onwards devoted their odes to narrating the Prophet and his Sunnah. Poets who describe the Prophet elaborately in their poems hope to be saved from the troubles they have fallen into and to reach the highest rank in heaven. Poets who touched upon the physical characteristics of the Prophet often likened his smiling face to a bright sun and a full moon. In terms of oratory, they stated that he had a fluent language and never uttered bad words. Andalusian poets, who praised the Prophet with moral virtues such as tolerance, justice and courage, stated that there was nobody more merciful and generous than him due to the abundance of his blessings resembling torrential rain. Andalusian Prophetic ode poets adhered to the traditional forms of Arabic poetry in terms of the structure of eulogy. In the introductory parts of odes, they generally express longing for the Prophet and the holy places. The main theme is mostly the Prophet and his outstanding virtues, and they usually end their eulogies with salutation to the Prophet. Save a few Sufi poets, it can be said that they used simple and understandable language in their poems. The sources of inspiration for their poems are the Qur'an and hadiths. Andalusian poets used non-material axiomatic arts in their poems without disturbing the structure of eulogy. In addition to the art of pun, they provided musicality in the poem with the ‘tent-frame’ meter and rhyme scheme, sometimes supporting it through repetition. It is possible to see all kinds of repetitions in, Ibn al-Jannān's odes. In this study, the place of the Prophet in Andalusia and odes, which are reflections of the love for him, will be examined. In addition, the concept of the Prophet in Andalusia will be explained within the political, social and cultural framework of the period. (shrink)

The matter of the soul has been one of the most important and central matters in the history of Islamic science and thought. For the soul constitutes one of the two elements that make up the human being, and the issue of the human being has undoubtedly been one of the most prominent matters in Islamic civilization and has been a major preoccupation for Islamic intellectuals. In this context, the Islamic basin of knowledge and thought has constructed two main definitions (...) of the soul, one based on the Qur’anic teachings and the other inspired by Ancient Greek philosophy. Theologians conceived of the soul as a “subtle body”. Philosophers, on the other hand, conceived it as an “abstract substance”. This dispute between kalām and philosophy over the soul has not only been confined to the physical realm, but has also extended to the eschatological dimension, leading to a polemic that has lasted for centuries. As with many issues in post-classical Islamic thought, the influence of philosophy on this issue has been seen to be greater than that of other traditions. In fact, in the aforementioned period and later on, works on the soul from a theological perspective could not bypass the philosophical perspective. Within this framework, the theological perspective criticized the philosophers because they disagreed with it and especially because one end of the issue extended to the eschatological axis, and found it important to refute their conceptions in this regard. One of the most prominent figures of the aforementioned period, i.e., post-classical Islamic science and thought, was Abū Muhammad Rukn al-Dīn Ubaydallāh b. Muhammad b. ‘Abd al-‘Abd al-‘Aziz al-Samarqandī (d. 701/1301), a member of the Māturīdī and Hanafī sects. Samarqandī wrote many works and treatises on kalām, Qur’anic sciences, tafsīr, fiqh, hadīth, and mysticism. Among the author’s works/risālas/treaties that have reached the present day, there is a work titled “Risālat al-rūḥ” on the humanitarian-nātik (speaking) rational human soul (al-rūh al-nātiq al-insānī). Comprising an introduction and ten chapters, al-Samarqandī used a theological and mystical style, drawing on the teachings of the Qur’ān on the one hand, and partly on rational arguments on the other. The work includes the subject of the soul and the essence of the human being in this context, the definition and essence of the soul, the comparison between the views of the Ahl al-Sunnah and the philosophers in this regard, and the criticisms against the philosophers, the issue of ma‘ād (the end) in eschatology, the thoughts of the Sufis on the soul, the perception of Allah through the saying “Whoever knows himself, knows his Lord”, which the author considered as a hadith, and similar issues. As a mutakallim and following the line of Ahl al-Sunnah, the main problem of al-Samarqandī’s treatise revolves around what should be understood when it comes to “human being”, the nature of the soul, the manner in which ma‘ād will be realized, and his criticisms of philosophers over these issues. Based on our research and studies, it has been observed that the aforementioned treatise has not yet been analyzed and published. Furthermore, two manuscript copies of the treatise in question were found as a result of our investigations. This study covers the critical edition and review of al-Samarqandī’s Risālat al-rūḥ. (shrink)

Biography and thoughts of Raden Mas Panji Sosrokartono on Javanese moral philosophy.

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)

Dans l'esprit contemporain, un principe d'émergence remplace les conceptions dualistes ou foncièrement discontinuistes : sur la possibilité générale de la vie et son évolution, sur le passage de l'évolution naturelle à une progression d'ordre historique. Continuité et discontinuité s'y chevauchent et s'y défient. Si l'ontologie en ce domaine n'a pas de donnée positive à avancer, sans elle, la possibilité de principe et le sens général d'un changement de régime ontologique restent à l'état d'impensé.0Or ce qui se traduit là est la (...) tension fondamentale entre l'être et, du côté de la vie comme de l'histoire, l'existence. (shrink)