Search results for 'Jamal A. Badawi' (try it on Scholar)

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  1. Rafik I. Beekun & Jamal A. Badawi (2005). Balancing Ethical Responsibility Among Multiple Organizational Stakeholders: The Islamic Perspective. [REVIEW] Journal of Business Ethics 60 (2):131 - 145.score: 960.0
    In spite of a renewed interest in the relationship between spirituality and managerial thinking, the literature covering the link between Islam and management has been sparse – especially in the area of ethics. One potential reason may be the cultural diversity of nearly 1.3 billion Muslims globally. Yet, one common element binding Muslim individuals and countries is normative Islam. Using all four sources of this religion’s teachings, we outline the parameters of an Islamic model of normative business ethics. We explain (...)
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  2. Jamal A. Badawi (2001). Islamic Business Ethics. Spiritual Goods 2001:295-323.score: 960.0
    This essay focuses on the normative teachings of Islam. Justice, honesty, and public welfare are the pillars of Islamic business ethics. These values have two major roots: (1) belief in and devotion to Allah (God), and (2) the earthly trusteeship that grounds moral accountability. The business values of productivity, hard work, and excellence are encouraged. However, at the heart of various injunctions relating to business transactions are the imperatives of lawfulness, honesty, and fair play. Products or services must be lawful, (...)
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  3. A. Badawi (1977). The Moss Flora of Egypt. I. In Vincent Stuart (ed.), Order. Distributed by Random House.score: 240.0
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  4. Ahmad Fauzi Abdul Hamid & Muhamad Takiyuddin Ismail (2012). Abdullah Ahmad Badawi: A Malaysian Neo-Conservative? Japanese Journal of Political Science 13 (3):379-399.score: 126.0
    This article proposes an analysis of changes implemented during Malaysia's Prime Minister Abdullah Ahmad Badawi's administration (20032003), which displayed bias against changes and introduced schemes to justify the systems it upheld. Transmutations wrought during Abdullah's tenure may have been neither substantial nor totalizing, but within the conservative paradigm which had long gripped national politics, Abdullah's deviations were significant nevertheless.
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  5. Roshdi Rashed (2003). ‘Abd Al-Rahman Badawi Philosophe Et Historien de la Philosophie 1917-2002. Arabic Sciences and Philosophy 13 (1):163-165.score: 58.0
    Né le 4 février 1917 dans un village des environs de Damiette, ‘Abd al-Rahman Badai s'est éteint au Caire, où il avait étudié puis enseigné – à l'Universitél – avant de joindre l'Université d'Héliopoplis. ‘A. Badawi nous laisse une oeuvre monumentale, plus de cent-vingt livres en arabe et cinq autres en français. Mondialement connu, son impact sur l'histoire de la philosophie grecque, sur l'histoire de la philosophie islamique et sur la pensée arabe au cours de la seconde moitié du (...)
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  6. Sivamurugan Pandian, Rusdi Omar & Mohd Azizuddin Mohd Sani (2010). "Work with Me, Not for Me": Malaysia Under Abdullah Ahmad Badawi (2003-2009). Asian Culture and History 2 (1):P97.score: 54.0
    This paper examines the political and executive leadership in Malaysia, with reference to the fifth Prime Minister, Tun Abdullah Ahmad Badawi. The Prime Minister is an important autonomous actor, a leader of the government party who also manages public bureaucracy and utmost, Abdullah is seen as the leader of the people. Policy agenda depends on the Prime Minister’s authority to either make an impact or bring changes. This paper will address the leadership style of Abdullah in the executive and (...)
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  7. Donald A. Cress (1975). "Histoire de la Philosophic En Islam," 2 Vols., by Abdurrahmân Badawi. Modern Schoolman 53 (1):99-100.score: 36.0
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  8. Mohd Azizuddin Mohd Sani (2013). Politico-Religious Values in Malaysia. Cultura 10 (1):141-166.score: 24.0
    Malaysia has developed its own distinct value system that is accommodative to the country’s rich tapestry of different ethnicities and religions. It is no coincidence that previous Malaysian premiers have actively promoted such system. Leading the way is Mahathir Mohamad, the country’s fourth Prime Minister, who was a vocal advocate of “Asian values,” followed by his successor, Abdullah Ahmad Badawi, who championed the idea of Islam Hadhari. These two sets of values are not entirely incompatible to each other but (...)
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