Search results for 'Ahmad Al Issa' (try it on Scholar)

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  1. Gary Bente, Haug Leuschner, Ahmad Al Issa & James J. Blascovich (2010). The Others: Universals and Cultural Specificities in the Perception of Status and Dominance From Nonverbal Behavior☆. Consciousness and Cognition 19 (3):762-777.score: 290.0
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  2. Tahiri Ahmad & M'hammad Benaboud (1990). Berberising Al-Andalus. Al-Qantara: Revista de Estudios Árabes 11 (2):475-488.score: 150.0
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  3. W. Abu-Dawwas, I. Abuhaiba, H. F. Ahmad, N. Akamatsu, K. Al-Aubidy & F. Al-Balooshi (2004). 2003-2004 Index The International Arab Journal of Information Technology Vol. Emergence 109:117.score: 120.0
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  4. MohammadSami Ahmad, Hisham Al Shorman & Mohamed Mahrous (2013). Assessment of the Educational Environment in a Newly Established Dental College. Journal of Education and Ethics in Dentistry 3 (1):6.score: 120.0
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  5. Abeer Sh Ahmad, Nouf Be Al‐Mutar, Fahad As Al‐Hulabi, Eman Sl Al‐Rashidee & Lukman Thalib (2009). Evidence‐Based Practice Among Primary Care Physicians in Kuwait. Journal of Evaluation in Clinical Practice 15 (6):1125-1130.score: 120.0
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  6. Michael O. Ogundele, Mohammad Al‐Jubouri & Ijaz Ahmad (2008). Oversubscribing for Dynamic Endocrine Tests in Children? Need for National and International Guidelines. Journal of Evaluation in Clinical Practice 14 (6):1050-1052.score: 120.0
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  7. Francisco Vidal Castro (1991). Ahmad Al-Wansarisi (M.914/1508): Principales Aspectos de Su Vida. Al-Qantara: Revista de Estudios Árabes 12 (2):315-352.score: 45.0
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  8. M. Cherif (1998). La frappe de monnaie et sa légitimité entre Ibn Hazm et AbŪ l-'AbbAs AHmad al-'AzafĪ: d'après un traité inédit de numismatique et de métrologie. Al-Qantara: Revista de Estudios Árabes 19 (1):103-114.score: 45.0
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  9. M. Cherif (1998). The Minting of Coins and its Legitimacy as Viewed by Ibn Hazm and Abu L-'Abbas Ahmad Al-'Azafi, According to an Unpublished Treatise on Numismatics and Metrology. Al-Qantara: Revista de Estudios Árabes 19 (1):103-114.score: 45.0
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  10. Mohamed Cherif Ferjani (1998). La frappe de monnaie et sa légitimité entre Ibn Hazm et Abu l-'Abas Ahmad al-'Azafi. Al-Qantara: Revista de Estudios Árabes 19 (1):103-114.score: 45.0
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  11. Mercedes García-Arenal (1984). Los Andalusíes En El Ejercito Sa'dí: Un Intento de Golpe de Estado Contra Ahmad Al-Mansûr Al-Dahabí (1578). Al-Qantara: Revista de Estudios Árabes 5 (1):169-202.score: 45.0
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  12. Mercedes García-Arenal (1996). Pouvoir sacré et mahdisme: Ahmad al-Mansur al-Dhahabi. Al-Qantara: Revista de Estudios Árabes 17 (2):453-472.score: 45.0
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  13. Crossroads Of Continents (1990). Islamic Art and Patronage: Selections From Kuwait. 107 Masterworks Ranging Over More Than 1000 Years From Sheikh Nasser Sabah Al-Ahmad Al Sabah Family Collection on Permanent Loan to the Kuwait National Muse. [REVIEW] Minerva 1.score: 42.0
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  14. Taneli Kukkonen (2011). Ibn Rushd, Muḥammad ibn Aḥmad al-Ḥafīd (Averroes). In. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. 494--501.score: 42.0
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  15. Nicholas Rescher (1962). The Logic-Chapter of Muḥammad Ibn Aḥmad Al-Khwârizmî's Encyclopedia, Keys to the Sciences (C. 980 A. D.). Archiv für Geschichte der Philosophie 44 (1):62-74.score: 42.0
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  16. Devin Stewart (2006). The Identity of "the Mufti of Oran", Abu L- Abbas Ahmad B. Abi Jum'ah Al-Maghrawi Al-Wahrani (D. 917-1511). Al-Qantara: Revista de Estudios Árabes 27 (2):265-301.score: 42.0
    Esta investigación intenta identificar al "muftí de Orán," bosquejando su vida y carrera a través de un análisis de los datos disponibles en las fuentes oorteafricanaa. Quisiera plantear que, ya en las fuentes biográficas del siglo XVI, se bao coofundido las biografias de dos emditoa, la del muftí, Abti l-'Abbáa Alimad b. Ahí (~um'a (m. 917/1511), y la de su hijo, Abti 'Abd Alláb Mul~ammad ~aqrtin (m. 929/1523-24). Mi investigación propone resolver esta confusión. Originario de Orán, Al~mad estudió en Tremecéo (...)
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  17. W. Montgomery Watt (1973). Martin Lings. A Sufi Saint of the Twentieth Century: Shaikh Ahmad Al-'Alawī; His Spiritual Heritage and Legacy. Pp. 242. (London, Second Edition, 1971.) £3.50. [REVIEW] Religious Studies 9 (3):382.score: 42.0
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  18. Giuseppe Mandala (2012). A New Source for the History of Islamic Sicily: A Pasage of Ibn Hayyan's Al-Muqtabis V on the Revolt of Ahmad Ibn Qarhab (300-304/913-916). [REVIEW] Al-Qantara: Revista de Estudios Árabes 33 (2):343 - 374.score: 39.0
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  19. Sophia Vasalou (2007). Boethius, Averroes, and Abu Al-Barakat Al-Bagdadı, Witnesses to Themistius's Works on Aristotle's Topics Ahmad Hasnawi Aristotle's Topics, and Especially, as Far as the Subject of This Study is Concerned, Their Central Books (II-VII), Played a Role of Central Importance. Arabic Sciences and Philosophy 17:199-202.score: 36.0
  20. Peter Adamson (2011). al-Sarakhsī, Aḥmad ibn al-Ṭayyib. In. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. 1174--1176.score: 36.0
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  21. Jaime Coullaut Cordero & Angel Poncela González (2011). Estudio y traducción de dos epístolas de Shaykh, Abu al-Hasan Ahmad Ibn· Alwan (2. ª Parte): El Extraordinario Mar Polimorfico. La gnosis islámica como iluminación sapiencial. Ciudad de Dios: Revista Agustiniana 224 (1):121-154.score: 36.0
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  22. Eerik Dickinson (forthcoming). Aḥmad B. Al-Ṣalt and His Biography of Abū Ḥanīfa. Journal of the American Oriental Society.score: 36.0
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  23. Resianne Fontaine (1995). Ibn Al-Haytham's Universal Solution for Finding the Direction of the Qibla by Calculation Ahmad S. Dallal This Paper Presents an Edition of Al-Hasan Ibn Al-Hasan Ibn Al-Haytham's (D. 1040) Treatise, Qawl Fi Samt Al-Qibla Bi-Al-Hisab (on Finding the Azimuth Of. Arabic Sciences and Philosophy 5.score: 36.0
  24. Angel Poncela González & Jaime Coullaut Cordero (2010). " El azufre rojo". Estudio y traducción de dos epístolas del" shaykh", Abu al-Hasan Ahmad Ibn'Alwan (1ª parte): El azufre rojo. La ascética sufí como reelaboración islámica de la teoría clásica de la virtud. Ciudad de Dios: Revista Agustiniana 223 (2):513-542.score: 36.0
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  25. Yudian Wahyudi (2007). Al-Afghānī and Aḥmad Khān on Imperialism: A Comparison From the Perspective of Islamic Legal Philosophy. Pesantren Nawesea Press.score: 36.0
  26. Ahmad Y. Al-hassan (2009). An Eighth Century Arabic Treatise on the Colouring of Glass: Kitāb Al-Durra Al-Maknūna (the Book of the Hidden Pearl) of Jābir Ibn Ayyān (C. 721–C. 815). [REVIEW] Arabic Sciences and Philosophy 19 (1):121-156.score: 24.0
    This paper examines the history of glass colouring. It reviews Kitna of Jayybir as a philosopher and chemist. The art of lustre-painting on glass originated in Syria during the Umayyad Caliphate in the eighth century and was soon practised in the neighbouring area. The paper reviews Arabic literature that deals with the colouring of glass until the 13th century, and with pre-Islamic and Latin books of recipes that deal with glass colouring. Recipes for cast coloured glass are very few and (...)
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  27. Elaheh Kheirandish (2009). Footprints of "Experiment" in Early Arabic Optics. Early Science and Medicine 14 (1):79-104.score: 24.0
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  28. Roshdi Rashed (1997). Le commentaire par al-Kindī de l' Optique d'euclide: un traité jusqu'ici inconnu. Arabic Sciences and Philosophy 7 (01):9-.score: 21.0
    Aprcrit son fameux De aspectus, al-Kind un substantiel commentaire critique de l'Optique d'Euclide: la Rectification de l'erreur et des difficult Euclide dans son livre appel, ce nouveau venu n'enrichit pas seulement notre connaissance de l'optique des gtres du milieu du IXe si tardive. Ce premier commentaire connu de l'Optique d'Euclide soul nouveau la question des traditions textuelles de ce trait, du ron d'Alexandrie; il pose aussi le proble d'al-Kind travers ses successeurs, comme Ahmad ibn '. Autant de questions que (...)
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  29. Taneli Kukkonen (2010). Al-Ghazai on the Signification of Names. Vivarium 48 (1-2):55-74.score: 18.0
    Al-Ghazālī's most detailed explanation of how signification works occurs in his treatise on The Beautiful Names of God. Al-Ghazālī builds squarely on the commentary tradition on Aristotle's Peri hermeneias : words signify things by means of concepts and correspondingly, existence is laid out on three levels, linguistic, conceptual, and particular (i.e. extramental). This framework allows al-Ghazālī to put forward what is essentially an Aristotelian reading of what happens when a name successfully picks out a being: when a quiddity is named (...)
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  30. Edward Omar Moad (2007). Al-Ghazali's Reflections on the Metaphysics of Metaphor in the Mishkāt Al- Anwar. Sophia 46 (2):163-175.score: 18.0
    Mythological language is sometimes understood as a way of representing, by concrete imagery, more abstract notions. In this paper, we will pose some metaphysical questions about the possibility of such a representation. These questions will serve to motivate a brief tour of Mishkāt al-Anwār (Niche of Lights)—Abu Hamid al-Ghazali’s commentary on the famous ayat al-nur (“verse of light”) of the Qur’an—wherein is discussed, among other things, how symbolic imagery is possible, and “the respect in which the spirits of the meanings (...)
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  31. Henrik Lagerlund (2010). Al-Ghazali on the Form and Matter of the Syllogisms. Vivarium 48 (1-2):193-214.score: 18.0
    Al-Ghazālī's Maqāsid al-falāsifa is an intelligent reworking of Avicenna's Dānesh-name (Book of Science). It was assumed by Latin scholastics that the Maqāsid contained the views of Al-Ghazālī himself. Very well read in Latin translation, it was the basic text from which the Latin authors gained their knowledge of Arabic logic. This article examines the views on the form and matter of the syllogism given in the Maqāsid and considers how they would have been viewed by a Latin reader in the (...)
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  32. Ali Hasan (2013). Al-Ghazali and Ibn Rush (Averroes) on Creation and the Divine Attributes. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. 141-156.score: 18.0
    Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter explores their (...)
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  33. Shaikh Mohd Saifuddeen, Noor Naemah Abdul Rahman, Noor Munirah Isa & Azizan Baharuddin (2013). Maqasid Al-Shariah as a Complementary Framework to Conventional Bioethics. Science and Engineering Ethics:1-11.score: 18.0
    With the rapid advancements made in biotechnology, bioethical discourse has become increasingly important. Bioethics is a multidisciplinary and interdisciplinary field that goes beyond the realm of natural sciences, and has involved fields in the domain of the social sciences. One of the important areas in bioethical discourse is religion. In a country like Malaysia, where Muslims make up the majority of the population, Islam plays a crucial role in providing the essential guidelines on the permissibility and acceptability of biotechnological applications (...)
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  34. Ahmed Shafik (2012). Los diversos tipos del lenguaje en "Miftāḥ al-sa'āda" de Ibn al-'Arīf (m. 536/1141). 'Ilu. Revista de Ciencias de Las Religiones 17:185-209.score: 18.0
    Study that try to expose and to define the different types of the language as the juridical, theological, and ascetic-mystical in Miftāḥ al-sa‘āda [Key of Happiness] of Ibn al-‘Arīf. Types that are analyzed in details, to conclude with the influence of the Sufi language of Ibn al-‘Arīf in Ibn ‘Arabī’s work, supporting on considerations of semantic as well as mystical nature.
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  35. Jens E. Kjeldsen (2013). Strategies of Visual Argumentation in Slideshow Presentations: The Role of the Visuals in an Al Gore Presentation on Climate Change. [REVIEW] Argumentation 27 (4):425-443.score: 18.0
    The use of digital presentation tools such as PowerPoint is ubiquitous; however we still do not know much about the persuasiveness of these programs. Examining the use of visual analogy and visual chronology, in particular, this article explores the use of visual argumentation in a Keynote presentation by Al Gore. It illustrates how images function as an integrated part of Gores reasoning.
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  36. Rafael Ramón Guerrero (2002). El pensamiento griego en la lógica de Ibn Hazm: Su "Kitab al-taqrib". Anales Del Seminario de Historia de la Filosofía 19:27-38.score: 18.0
    El primer libro consagrado a la lógica escrito por un autor andalusí que se nos ha conservado es el Kitªb al-taqrÌb li-Êadd al-manðiq ("Aproximación a la definición de la lógica") del cordobés Ibn ¿azm (m.1063). En él, su autor pretende adecuar la lógica al lenguaje sencillo de los juristas. Aquí se señala cómo este importante escrito puede depender de la escuela lógica de Bagdad.
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  37. Rafael Ramón Guerrero (1986). Los "artículos de necesario conocimiento para quien se inicie en el arte de la lógica", de Abu Nars Al-Fârâbî. [REVIEW] Anales Del Seminario de Historia de la Filosofía 6:143-154.score: 18.0
    The first book consecrated to logic, written by an andalusian author is Ibn Hazm’s Kitªb al-taqrÌb li-Êadd al-manðiq (“Introduction to definition of logic”). Where, the author seeks to adapt the logic to the simple language of the jurists. Here it is pointed out how this important treatise can depend on the logical school of Bagdad.
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  38. Josep Puig Montada (2007). Corrientes del pensamiento en al-Andalús. Veritas 52 (3).score: 18.0
    Three main trends of Islamic thought – rational theology, philosophy and Sufism – developed on the Iberian Peninsula during its Arab domination. All three have their origins in the Islamic East and incorporated Jewish thinkers who lived in al-Andalus. The relations among these main trends were often conflictive, but also positive in the case of thinkers who wanted to harmonize philosophy and Sufism (Avempace, Ibn Tufayl) or philosophy and rational theology (Averroes, Maimonides). KEY WORDS – Ibn Masarra. Ibn Hazm. Maslama (...)
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  39. Carlos A. Segovia (2001). Univocismo y monadología en el pensamiento iraní postaviceniano: La prosecución filosófica del ÿirfªn de Ibn al-ÿArabÌ en la obra de Sadrâ ¿irâzi. Anales Del Seminario de Historia de la Filosofía 18:79-108.score: 18.0
    Las nociones de "uno" y de "múltiple" han sido, históricamente, objeto de tratamiento, a la vez, filosófico y teológico. En el contexto de la filosofía islámica oriental, y en el marco de su vertiente más específicamente neoplatónica, el "Príncipe de los Teósofos", Sadrâ ¿irâzi (ob.1050/1640), estudia ambas desde una perspectiva ontológica y distanciándose del enfoque consignado al respecto por los filósofos peripatéticos del Islam. Adaptando y continuando, de un lado, la gnosis de Ibn al-'ArabÌ, y, de otro, la sabiduría iluminativa (...)
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  40. Ahmed Shafik (2012). Filosofía y mística de Ibn al-'Arīf: Su Miftāḥ al-sa 'āda. Anales Del Seminario de Historia de la Filosofía 29 (2):443-448.score: 18.0
    El presente artículo empieza con una breve exposición de los datos más significativos sobre la vida y obra del sufí almeriense Ibn al-‘Arīf (d. 536/1141). A continuación se habla de su formación filosófica y sufí. Finalmente, se reúnen y traducen diversos pasajes de Miftāḥ al-sa‘āda que hacen referencia a la filosofía y la mística. Se contrastan a la vez sus opiniones con anteriores sufíes andalusíes como Ibn Masarra e Ibn Jamīs de Évora.
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  41. C. Ulises Moulines (2010). Review of S. Nuccetelli Et Al. Blackwell Companion to Latin American Philosophy. [REVIEW] Metascience (19):457-460.score: 15.0
    This volume contains the most extensive exposition of Latin American philosophy to date. I know of no other comparable anthology on the subject in any language. The width of its scope is quite impressive. At least for this reason, and whatever its shortcomings might be (to some of them I’ll come to speak below), it is a welcome collective work.
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  42. A. I. Sabra (2007). The "Commentary" That Saved the Text. The Hazardous Journey of Ibn Al-Haytham's Arabic Optics. Early Science and Medicine 12 (2):117-133.score: 15.0
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  43. Diana Steigerwald, Ikhwān Al-Safā’. Internet Encyclopedia of Philosophy.score: 15.0
  44. Ahmad S. Dallal (1995). Ibn Al-Haytham's Universal Solution for Finding the Direction of the Qibla by Calculation. Arabic Sciences and Philosophy 5 (02):145-.score: 15.0
    This paper presents an edition of al-Hasan ibn al-asan ibn al-Haytham's (d. 1040) treatise, Qawl fi samt al-qibla bi-al-isd al-K (15th century), some four centuries after the introduction of this method by Ibn al-Haytham. The present treatise represents an important juncture in the history of the development of mathematics of the qibla, and sheds more light on the contributions of one of the most important scientists of medieval Islam.
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  45. Ahmad Hasnawi (2007). Boèce, Averroès Et Abū Al-Barakāt Al-Baġādī, Témoins Des Écrits de Thémistius Sur Les Topiques D'Aristote. Arabic Sciences and Philosophy 17 (2):203-265.score: 15.0
    Aristotle Middle Commentary on the Topics, comparing them, where necessary, to the testimonies collected by Boethius in his De topicis differentiis. In addition we show that the Themistian classification of loci was taken up by Abt al-Badb al-mub al-mu al-Barak thus reveals himself to be closer than Averroes to the testimony of Boethius. This suggests the idea of a double redaction by Themistius of the classification of loci: one, more concentrated, comes from an introduction to the paraphrase of the central (...)
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  46. Paul E. Walker, Abu Ya‘Qub Al-Sijistani. Internet Encyclopedia of Philosophy.score: 15.0
  47. Damien Janos (2010). Al-Fārābī on the Method of Astronomy. Early Science and Medicine 15 (3):237-265.score: 15.0
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  48. Ahmad Ighbariah (2012). Between Logic and Mathematics: Al-Kindī's Approach to the Aristotelian Categories. Arabic Sciences and Philosophy 22 (1):51-68.score: 15.0
    What is the function of logic in al-Kind's theory of categories as it was presented in his epistle On the Number of Aristotle's Books (F treats the Categories as a logical book, but in a manner different from that of the classical Aristotelian tradition. He ascribes a special status to the categories Quantity (kammiyya) and Quality (kayfiyya), whereas the rest of the categories are thought to be no more than different combinations of these two categories with the category Substance. The (...)
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  49. Dolores Oliver Pérez (2001). Sobre El Significado de Nawlà En la Historia Omeya de Al-Andalus. Al-Qantara: Revista de Estudios Árabes 22 (2):321-344.score: 15.0
    En este artículo tratamos de abordar un problema de difícil solución: la forma de tra-ducir el término mawlá, cuyo significado no es el mismo en todas las regiones y etapas históricas. Estudiamos el uso que de este vocablo y de su plural se hizo en al-Andalus desde la época de la conquista hasta la caída de califato de Córdoba, sumando observa-ciones personales relativas a los tipos de walaŽ que se establecieron, al papel desempe-ñado por el grupo social denominado "los mawali" (...)
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  50. Saad Al-Harran (2009). A Proposed Strategic Alliance Between the Qatar Foudation and the Al-Jazeera Channel to Face the Challenges of the 21st Century. International Corporate Responsibility Series 4:305-316.score: 15.0
    The paper highlights the importance of a strategic alliance between the Qatar Foundation for Education, Science and Community and the Al-Jazeera International Channel. Secondly, we discuss the global outlook as to how Qatar can position itself on the world map as knowledge-based nation and a land of innovative ideas. Thirdly, we analyse the new role of Islamic finance in social responsibility and why investment in social capital is vitally important in a challenging world. We select four Muslim countries that Qatar (...)
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