Efficient community detection in a complex network is considered an interesting issue due to its vast applications in many prevailing areas such as biology, chemistry, linguistics, social sciences, and others. There are several algorithms available for network community detection. This study proposed the Sigmoid Fish Swarm Optimization algorithm to discover efficient network communities. Our proposed algorithm uses the sigmoid function for various fish moves in a swarm, including Prey, Follow, Swarm, and Free Move, for better movement and community detection. The (...) proposed SiFSO algorithm’s performance is tested against state-of-the-art particle swarm optimization algorithms in Q-modularity and normalized mutual information. The results showed that the proposed SiFSO algorithm is 0.0014% better in terms of Q-modularity and 0.1187% better in terms of NMI than the other selected algorithms. (shrink)

This study aims to assess the localization of Schema.org for manuscript description in the Iranian-Islamic information context using documentary and qualitative content analysis. The schema.org introduces schemas for different Web content objects so as to generate structured data. Given that the structure of Schema.org is ontological, the inheritance of the manuscript types from the properties of their parent types, as well as the localization and description of the specific properties of the manuscripts in the Iranian-Islamic information context were investigated in (...) order to improve their indexability and semantic visibility in the Web search engines. The proposed properties specific to the manuscript type and the six proposed properties to be added to the “CreativeWork” type are found to be consistent with other schema properties. In turn, these properties lead to the localization of the existing schema for the manuscript type compatibility with the Iranian-Islamic information context. This schema is also applicable to centers with published records on the Web, and if markup with these properties, their indexability and semantic visibility in Web search engines increases accordingly. The generation of structured data in the Web environment through this schema is deemed to promote the concept of the Semantic Web, and make data and knowledge retrieval easier. (shrink)

This paper discusses Al-Rāniri ‘s criticism of the theological conception in Nusantara Sufism which contains elements of pantheism. This paper begins by describing the teachings of Waḥdah shuhūd in Sufism Al-Rāniri. This teaching believes in God, Allah as the only one and only being, while the universe is only a madzhar that testifies to the oneness of Allah Himself. That is why a being other than Allah is not separate, it is neither independent nor one with God. Based on this (...) view, Al-Rāniri criticizes, even kafuses the wujūdiyah followers because they tend to be pantheistic which unites God,Allah and humans. The Sufism teachings developed by Al-Rāniri were able to bring together sharia and Sufism. This teaching can be accepted by the people of the archipelago, Aceh in particular because the people of the Archipelago in the following years were colored by Sunni teachings that uphold the practice of sharia. This paper aims to find the position of Waḥdah shuhūd teachings in the context of Nusantara Islamic studies, especially in the field of Sufism, whose roots cannot be separated from the development of Sufism in the 17-18 century. Therefore, this study uses a descriptive-analytical approach while adhering to the accuracy of the analysis data that has been carried out by previous researchers. (shrink)

The integration of modern Western philosophy with the study of Sufism tradition wasn’t quite familiar. So far, philosophical Sufism is often studied from the perspective of neo-platonic philosophy which is famous for its emanation doctrine. Through this research, the author proposes a new integration by using the philosophical concept of Heidegger’s hermeneutics and Roland Barthes’s semiotics as perspectives in studying the phenomena of the philosophical Sufism tradition. The hermeneutic theory of Martin Heidegger used in this research is existential primordial verstehen (...) and the theory of facticity. Whereas Semiotic theory used in this research is Roland Barthes’s theory of order of signification which is used to analyze Sufi’s connotative interpretation of the Qur’an verse. The method used in this research is analysis descriptive by a combined table of hermeneutic and semiotic theories through library research on several primary sources concerning Sufi’s interpretation such as Miftahus Sufi, al-Luma‘, Shaṭaḥāt al-Sūfiyyah, etc. As a result, in the perspective of Sufism Primordial Verstehen, the doctrines of Sufism such as ittiḥād, ḥulūl, and waḥdah al-wujūd could be understood as existential primordial understanding in contemplating Sufi’s existence in the world and his arrival at the understanding of Allah as the only existing Being. (shrink)

There are several primary questions which can lead to asking about the religious urgency related to the mankind’s life. “Is it available for a man to escape from the existence of religion?” “Why does a man need a religion? Why should Islam be born as a religion?” These questions are answered by M. Quraish Shihab based on his commentary. He stated that to have a belief for a man is a nature. While the reason that brings Islam as a fitrah (...) religion is, it is a belief which was brought by the last prophet: Muhammad. The focus of this research is ‘how is the authenticity of the Islamic concept as the fitrah religion according to M. Quraish Shihab?’ This study aimed to analyze the perspective of M. Quraish Shihab as a fitrah religion based on the Qur’an, which points out to take any information about the authenticity of the concept of Islam as a fitrah religion. This research implements library research which applied hermeneutics method. The theory of Fazlur Rahman is used here, which strengthens to the double movement theory on tracking either the authenticity of the message or moral ideal as what outlined in Tafsir Al-Mishbah. Based on the research, it is concluded that the authentic meaning of the concept of Islam as a fitrah religion according to the Quraish Shihab is an exclusive belief and a positive behavior. All prophets are Muslims, but all humans alive after Prophet Muhammad should embrace Islam as part of their submission form to Allah by voluntary and peaceful ways. Non-Muslims should be persuasively introduced to Islam. Because do not embrace Islam not only ignoring fitrah but also denying Muhammad as the last prophet. Nevertheless, M. Quraish Shihab considers it’s important for Muslims to respect other religions in order to maintain social justice by living in peace, mutual understanding and cooperation without sacrificing their faith. (shrink)

Abstract:- Literature forms the bedrock of a society and helps in the socio-cultural development of a nation. It would also help in the creation of a society with the values of love and peace, empowering the age-old traditional practices of war and deprivation. Saudi Arabia is a country that has rich cultural history and has since ages gained a prestigious place in the globe, as the birthplace of both, the Islam and the Prophet of Islam, Muhammad- peace and blessings of (...) Allah be upon Him. Donning the pluralism in the diversity of literature, Arabian Novel holds a significant importance in raising the socio-cultural aspects of Arabian life. The peninsula would be sincerely accorded with the coining of the word ‘Peace,’ as the main source that the region has drawn its inspiration from, is ‘Al-Quran,’ the religious book of Islam, which makes it a moral obligation of a person to do justice and live in accordance with peace with all, friends as well as foes. The Gandhian notion of non-violence and the one coined by the Saudi novelists lies on the same values, and has no overall religious interference in them, in particular. Keywords: Novel, non-violence, Peninsula, casteism, war. (shrink)

ABSTRAK Dalam artikel ini akan diulas mengenai akar kata worldview dan maknanya, baik dari sisi filsuf Barat, teolog Kristen, maupun ulama’ Islam. Worldview adalah pandangan hidup atau filsafat hidup yang dimiliki setiap orang, juga berupa keyakinan yang mendasar dan berimplikasi terhadap pikiran dan cara pandang seseorang terhadap sesuatu. Artikel ini berjenis kajian kepustakaan dimana data-datanya diambil dari beberapa buku terkait worldview. Metode kualitatif dengan pendekatan deskriptif-analisis penulis terapkan dalam penelitian ini. Data-data yang telah diperoleh dan dianalisa oleh penulis kemudian akan (...) dikomparasikan antara satu sama lain. Hasil penelitian ini adalah bahwa filsuf Barat, teolog Kristen, dan ulama’ Islam memiliki pandangan berbeda terkait worldview yang dipicu oleh perbedaan sumber epistemologinya. Barat dan Kristen meletakan akal sebagai sumber dalam menentukan worldview. Sehingga worldview Barat dan Kristen berubah-ubah, karena setiap akal pikiran seseorang berbeda-beda dan dapat berubah-ubah. Ini berbeda dengan makna worldview dalam Islam yang bersumber dari wahyu Ilahi. Worldview Islam bersifat absolut, karena wahyu Ilahi yang diturunkan bukan hasil produk akal pikiran manusia, akan tetapi merupakan petunjuk langsung dari Allah. Islam tidak hanya berbicara tentang apa yang nampak saja akan tetapi juga yang tidak nampak. Sedangkan Barat dan Kristen hanya membahas yang nampak oleh panca indera. Kata-kata Kunci: Worldview, Barat; Kristen; Islam. (shrink)

In recent years, the genetic testing and selection of IVF embryos, known as preimplantation genetic testing (PGT), has gained much traction in clinical assisted reproduction for preventing transmission of genetic defects. However, a more recent ethically and morally controversial development in PGT is its possible use in selecting IVF embryos for optimal intelligence quotient (IQ) and other non–disease-related socially desirable traits, such as tallness, fair complexion, athletic ability, and eye and hair colour, based on polygenic risk scores (PRS), in what (...) is referred to as PGT-P. Artificial intelligence (AI) and machine learning–based analysis of big data sets collated from genome sequencing of specific human ethnic populations can be used to estimate an individual embryo’s likelihood of developing such multifactorial traits by analysing the combination of specific genetic variants within its genome. Superficially, this technique appears compliant with Islamic principles and ethics. Because there is no modification of the human genome, there is no tampering with Allah’s creation (_taghyīr khalq Allah_). Nevertheless, a more critical analysis based on the five maxims of Islamic jurisprudence (_qawa'id fiqhiyyah_) that are often utilized in discourses on Islamic bioethics, namely _qaṣd_ (intention), _yaqın̄_ (certainty), _ḍarar_ (injury), _ḍarūra_ (necessity), and _`urf_ (custom), would instead reveal some major ethical and moral flaws of this new medical technology in the selection of non–disease-related socially desirable traits, and its non-compliance with the spirit and essence of Islamic law (shariah). Muslim scholars, jurists, doctors, and biomedical scientists should debate this further and issue a fatwa on this new medical technology platform. (shrink)

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

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)

Integrated Encyclopedia of the Qurʾān, vol. 1: Allah, Ahmad, A—Beautiful Names of Allah. Edited by Muzaffar Iqbal. Sherwood Park AB, Canada: Center for Islamic Sciences, 2013. Pp. xxx + 378. $295, £198.

The most fundamental subject and aim of the Islamic belief system is the subject of maʿrifatullah (knowing Allah). Studies on this subject are mostly called ithbāt al-wājib (the demonstration of God) in the literature. They are considered the most valuable work for kalām, philosophy and mysticism schools. Kalām schools started to use this conceptualization intensively after Fakhr al-Dīn al-Rāzī, mainly under the influence of Ibn Sīnā. Sūfis, on the other hand, most participated in these studies based on the theory of (...) the unity of existence. In kalām, all the principles of belief are ultimately grounded to explain and strengthen faith in Allah. For this reason, belief in Allah is referred to as aṣl al-uṣūl (the origin of all principles). Throughout history, scholars of kalām discussed the creedal issues of Islam in the Muslim society while it tried to answer the creedal issues abroad by the expanding Islamic geography with studies on ithbāt al-wājib. In this framework, the problems of prophecy and the hereafter are included in kalām. Since the beginning of the history of kalām, it has used the theory of atomism to a large extent, especially in defending the existence of Allah against materialists. The systematisation of Islamic philosophy and mysticism in time, the kalām cosmological argument, the argument from contingency of philosophers and the argument from kashf and ilhām of Sūfis strengthened this area from three different branches. On the other hand, the interaction of these schools within themselves and the diversification of the interlocutors of studies on ithbāt al-wājib brought these arguments closer together. The convergence in terms of terminology, subject and methodology, especially after Shahrestānī and Rāzī, revealed the tradition of philosophical theology. In this process, theologians began to use both the concepts of temporality (hudūth) and contingency (imkān) to use ontological, cosmological and teleological proofs. Dawānī, one of the eminent figures of these studies in the last periods of Ottomans, is the subject of our research, due to his skills in utilising these proofs of ithbāt al-wājib and his influence in the studies after him. His review of the matter can be observed in his effort in his works where he deals with the so-called deficiencies and errors of his predecessors regarding ithbāt al-wājib. For this reason, many annotations and commentaries were made for his treatises and ideas until the 19th century. Especially, the advance of materialism in the West in this century showed great influence on many scholars and intellectuals in the Ottoman Empire seems to be a parallel historical experience. Therefore, it has become necessary to utilise the arguments for the existence of Allah by supporting each individual argument together. In this regard, in our study, to see the process, we also discussed the views of Aḥmad Nūrī, one of the scholars in the last period Ottoman, who dealt with the common arguments about ithbāt al-wājib produced by the three primary schools of Islamic thought: kalām, Islamic philosophy and mysticism. (shrink)

Although there are fundamental differences between Ahl al-Sunnah and Shī‘a on the issue of Mahdī, one of the controversial issues among Islamic sects, Shī‘a has attached much greater importance to the issue. In this study, after the information about Mahdiship in the primary sources of Islam is conveyed, the opinions of the Ahl al-Sunnah and Shī‘a will be given and an evaluation will be made about the evidence and opinions put forward by the two sects. The Shiites, who formed the (...) principles of belief based on the theory of imamate, explained the issue of Mahdism in the axis of imamate and gave it a religious dimension, but the Shi‘ī sects disagreed on the subject of Mahdī. Shi‘ī sources tried to show that the claim of Mahdiship is an important issue, which has preoccupied Muslims, by dating the claim of Mahdiship back to Ali ibn Abi Talib's son, Muhammad ibn Hanafiyah. In a very early period, it was claimed that Muhammad ibn Hanafiyya did not die but was still living on a mountain called Razva in Madinah, and he was the anticipated (muntaẓar) Mahdī. Most of the Zaydiyya did not consider the issue of Mahdiship an important fundamental basis of belief. Ismailiyya maintain that Muhammad ibn Ismail did not die and will come and amend the world one day. Imāmiyya believe that Hasan, whom they accept as the last imam, will reappear as the Mahdī in the latest days of the world, and in line with this belief, they have made great efforts to find proof from the Qur’ānic verses and hadiths and interpreted them. In this way, they attached more importance to the understanding of Mahdiship on the axis of imamate than the other Shi‘ī sects. According to Imāmiyya, since the world cannot be left without a prophet, an open, or a secret imam, Muhammad b. Hasan will remain hidden as long as he wants and appear as the Mahdī near the Doomsday. Based on the clear statement of the Messenger of Allah (pbuh) that twelve caliphs would come after him, the Imāmiyya restricted the number of Imams from Ahl al-Bayt to twelve and claimed that the twelfth imam would come again as Mahdī. Although the Imāmiyya believe that the Mahdī will be from the Ahl al-Bayt, just like the other imams, they have not been able to provide valid evidence for the belief that the twelfth imam will be hidden and appear near Judgment Day. Although Imāmiya tried/have been trying to prove that it is possible for a person to live for centuries (more than a thousand years), which is called al-Ghaybat al-Kubrā by Imamiyya, it cannot be said that they have succeeded in doing so. (shrink)

Religion, environment, tradition, needs, and character determine the framework of people's eating habits. In this context, a special area is reserved for nutrition in the Qur'an. One of the prominent words in the relevant field is “rizq,” referring to things that Allah gives to all creatures for their own benefit. Broadly, children, spouse, action, knowledge, and wisdom can also be evaluated in this context. This study aims to reach detailed data on the subject by examining the verses where the (...) word rizq is mentioned in Surah al-Baqara in terms of language and rhetoric. In every language, but especially in the Arabic language, the words that make up the sentences, the forms of the words, the syntax of the sentence, the forms of expression, and the style are important while determining the meaning. First, the comparison method was applied in the determination of the eloquence subtleties that were taken as a basis in the study. By this method, we compared verses, sentences, and words with other related verses and possible/fictional sentences in different linguistic dimensions; determined the differences between them, and tested the results by applying them to the relevant text. Considering every linguistic structure in the Qur'anic style and investigating its meaning is essential for understanding the Qur'an. In such a reading, the presence as well as the absence of language elements should be taken into consideration and used effectively in determining the meaning. The words used in the Qur'an are fundamental because their presence or absence, the structure of words that they are used together, and the whole text constitute an important and different aspect of the conveyed message. In this paper, ten verses where the word rizq is mentioned in Surah al-Baqara are examined within the framework of the study method. Their application provides examples to a certain extent for the understanding of the specified method. Various data has been obtained about the concept of rizq as reflected in general social life. As rizq, the foods must be healthy and tasty as well as halal in terms of their ingredients and acquisition. The desire for foods of human body may vary according to various factors. However, prohibitions on food are based on reasonable, scientific, or religious reasons. The moral and philosophical dimensions of the subject are always present in the background of these justifications. One of the duties assigned to human beings is to obtain rizq within the framework of the possibilities and capabilities given to them in the world and to distribute it, if any, to those they are responsible for, creatures, and other needy people. It is a requirement of faith to utilize the rizq by considering its raison for existence and to ensure that the way of acquisition is legal and ethical. Legitimate acquisition, sharing, and distribution of what is acquired is primarily related to the sense of conscience. Therefore, it is not in the nature of faith to interfere with what is given to animals, plants, and other people as rizq. From this point of view, infaq plays an important role in understanding the concept of rizq. The Qur'an strongly expresses the desire of man to be fair and generous in the sharing of rizq. (shrink)

Ahmed b. Hanbel, vefatıyla neticelenen hastalığı esnasında oğlu Abdullah’tan, şu hadisin el-Müsned’inden çıkartılmasını istemiştir: “Allah Rasûlü ‘Ümmetimi Kureyş’ten şu grup helâk edecek’ buyurunca oradakiler ‘(bu durumda) bize neyi emredersin?’ diye sordular. O da ‘İnsanlar onlardan uzak durup ayrılsalar!’ cevabını verdi”. Ahmed b. Hanbel bu hadisin, diğer rivayetlerle çeliştiğini düşünmektedir. Oğlu Abdullah’a göre bu hadisin çeliştiği rivayetler, Hz. Peygamber’in idarecilere itaat etmeyi ve onlardan kaynaklanan yanlışlara karşı sabırlı olmayı emrettiği haberlerdir. Ahmed b. Hanbel’in tavrı ve bunun sebebi esasen açık ve net (...) gibi görünmektedir. Buna rağmen daha sonra gelen ilim adamları, onun bu tavrı ile ilgili farklı değerlendirmeler yapmışlardır. Bu değerlendirmelerden birine göre İmam’ın tavrı, kendi açıklamasında da dikkat çektiği üzere hadisin şaz olması yani halkın idarecilerle ilişkilerini düzenleyen diğer rivayetlerle çelişmesidir. Bu bakış açısı, İmam’ın açıklamasıyla uyum içinde olmasına ilaveten aynı hadisin Buharî ve Müslim gibi meşhur muhaddisler tarafından nakledilmesi açısından da önemlidir. Zira bu yorumun ulaştığı sonuca göre Buharî ve Müslim’in sadece sahih olan hadisler ihtiva ettikleri iddiasıyla takdim ettiği el-Câmi‘u’s-sahîh isimli eserlerinde, bu şarta uymayan rivayetler de bulunabilmektedir. Bununla birlikte söz konusu hadisin hem sened hem de metni üzerinde yapılan incelemeler şaz iddiasının doğru olamayacağını göstermektedir. Nitekim hadisi nakleden dört ravinin tamamı, içinde Ahmed b. Hanbel’in de bulunduğu münekkitler tarafından güvenilir bulunmuştur. Nitekim İmam, el-Müsned’inde bu ravilerin çok miktarda hadisine yer vermektedir. Hadisin metin açısından da şaz olmadığını söylemek mümkündür. Zira metnin birinci cümlesi olan “Ümmetimin helâki Kureyş’in elinden olacak” şeklindeki tespiti, farklı onlarca hadiste görebilmek mümkündür. Bu hadislerden pek çoğu el-Müsned’de bizzat Ahmed b. Hanbel tarafından da nakledilmiştir. Şaz addedilen kısmın “İnsanlar onlardan uzak dursalar” şeklindeki ikinci cümle olması da pek muhtemel görünmemektedir. Zira zalim idarecilere karşı bundan çok daha şiddetli tepkileri emreden hadislerden onlarcası yine bizzat Ahmed b. Hanbel tarafından nakledilmiş durumdadır. Ahmed b. Hanbel’in, bu hadisi kitabından çıkarmak istemesinin sebebi bağlamında ortaya atılan ikinci iddiaya göre İmam, dönemin yönetimiyle iyi geçinmek amacıyla böyle bir talepte bulunmuştur. Zira bu dönemde Abbasî iktidarı, hadisçileri büyük bir sıkıntıya sokan Mihne sürecine son vermiş, ulemaya karşı yumuşama politikası gütmeye başlamıştır. Ahmed b. Hanbel de yönetimin bu uzlaşma arzusuna olumlu cevap vermiş ve bu çerçevede idareciye karşı sergilenecek sert tutuma işaret eden hadisleri kitabından çıkarmak istemiştir. Fakat bu iddia da yaşadığı dönemde iktidara karşı takındığı tavır sayesinde toplum önderi haline gelmiş Ahmed b. Hanbel gibi bir şahsiyetle uyuşmaz. Zira o idareci ve toplum arasındaki ilişkilerin keyfiyeti ve sıhhati konusunda gerek tavsiyeleri gerekse fiilî tatbikatı ile örnek ve simge haline gelmiştir. Hayatını Hz. Peygamber’in mirası olan hadisleri nakletmeye ve doğru anlaşılmasına hasreden böyle bir şahsiyetin, sırf iktidarla iyi geçinmek adına, sened ve metin itibariyle usûl problemi olmayan rivayetleri el-Müsned’den çıkartılması emrini vermesi çok da doğru görünmemektedir. Bu konuda yapılan üçüncü yoruma göre Ahmed b. Hanbel’in bu hadise yönelik tavrı, manasının istismara müsait olmasıdır. Nitekim İmam’ın bizzat kendisi, ehl-i bid‘attan bazılarının bu hadisi delil getirip iktidara karşı toplumda ayrımcılık yaratacak davranışlara yöneldiğini söylemiştir. Elimizde bu son yorumu güçlendiren başka veriler de vardır. Nitekim o aynı tavrı, iktidara karşı silahlı mücadeleyi emreden başka hadisler hakkında da göstermiş; bunların kitabından çıkartılmasını istemiştir. Bu tavrından anlaşıldığına göre Ahmed b. Hanbel, zalim idareciye karşı, toplumda kargaşa ve fesada sebep olacak fiilî ve silahlı mücadeleye kalkışılmasını istememektedir. Öyleyse denilebilir ki İmam’ın söz konusu hadisle ilgili tavrı, hadisin özellikle “insanların böyle idarecilerden uzak durması” yönündeki ikinci cümle ile ilgilidir. Zira İmam’ın yaşadığı dönemde Mutezile ve Haricîler gibi bazı gruplar böyle hadisleri delil getirerek toplumda tefrikaya sebebiyet vermişlerdir. Bunu bilen ve bizzat gören İmam, böyle grupların toplumsal birlik karşıtı amaçlarına alet edilebilir düşüncesiyle idarecilere karşı “uzak durmaya çalışmak” gibi basit gibi görünen tepkilere yer veren hadislerin bile kitabından çıkarılmasını istemiştir. Sonuç olarak ifade etmek gerekirse onun bu hadis hakkındaki “diğer rivayetlerle çelişiyor” şeklindeki tavrını, “Müsned’imde oluşturmaya çalıştığım ideal idareci-toplum ilişkisi ile çelişiyor” şeklinde anlamak gerekecektir. (shrink)

Este artículo examina la propaganda establecida por Aḥmad al-Manṣūr al-Ḏahabī tanto en su correspondencia, como a través del ceremonial de la corte y de los cronistas, apologistas oficiales del sultán, propaganda que sacraliza extraordinariamente su figura y que roza en todo momento la pretensión mahdista, unida a la pretensión califal. Esta propaganda se realiza en el contexto de rivalidad con los Otomanos y en torno a la conquista del Sudán, conquista profundamente contestada por los ulemas marroquíes. La conclusión del artículo (...) es que la sacralización del poder islámico es siempre efímera y coyuntural y sólo puede hacerse a través de la figura del mahdī, una figura rupturista y a la que generalmente recurren los rebeldes al poder establecido: el recurso a esta figura por parte de un sultán es necesaria en un momento en el que los ulemas no consideran legítimo un poder o unas acciones emprendidas por tal poder. (shrink)

This paper will offer a systematic reconstruction of al-Ġazālī’s Sceptical Argument in his celebrated Deliverer/Delivered from Going Astray (al-Munqiḏ/al-Munqaḏ min al-Ḍalāl). Based on textual evidence, I will argue that the concept of certainty (yaqīn) in play in this argument is that of the philosophers—most notably Ibn Sīnā—and that it is firmly tied to demonstration (burhān) and hence to the materials of syllogism (mawwād al-qiyās). This will show that contrary to what many scholars believe, this Sceptical Argument is al-Ġazālī’s discovery of (...) a latent sceptical problem in Muslim philosophers’ epistemological theories based on Aristotle’s Posterior Analytics that escaped even the agile mind of aš-šayḫ ar-raʾīs Ibn Sīnā. This reconstruction will also shed some light on the widespread assumption that al-Ġazālī anticipates Descartes’s sceptical considerations in the First Meditation. I will argue that not only do the two thinkers use incompatible strategies to reach their respective sceptical conclusions, but both their conclusions and their use of God in refuting them are also essentially non-identical. The conclusion is that the two sceptical arguments are essentially different. (shrink)

ملخّـــــــــــــــص. بشارات، أحمد محمد. الالتفات في السّرد القرآني. رسالة دكتوراه في جامعة اليرموك. 2015م. (المشرف: أ.د. يوسف أبو العدوس). يعرض البحث ثلاث قضايا: الأولى، بنية الالتفات النصّي في محاولة لإجراء مفهوم يصدق على التشكّل البنيوي للالتفات النصّي، بإقامة تقابلات وظيفية بين الالتفات ووظيفتين في الدراسات السّرديّة: وظيفة الحافز ووظيفة التحفيز. إنّ الالتفات النصّي يتشكّل وفقًا للاعتبار الدلاليّ؛ فالتصوّر الشّكلي(=البنيّة التركيبية) غير وارد في إقامة مفهوم وظيفيّ للالتفات النصّي؛ أي أنّ بنيّة الالتفات بنيّة فوق صرفيّة(=صيغة الكلمة)، وفوق نحوية(=مسند ومسند إليه=جملة)، فالالتفات (...) النصّي مختلف عن الالتفات في الدّرس البلاغيّ القديم(=التفات الضمائر والأفعال...)؛ فقد يكون الالتفات النصّي مسندًا، أو إسنادًا، أو عدة جمل متتابعة(=آية أو عدة آيات في هذا البحث). والقضية الثانية، إجراء تحليل بنيويّ للالتفات النصّي في الخطاب القرآني، فالالتفات النصّي بناء لسانيّ مثير للاهتمام من جهتي الشكل والمعنى، إذ يتعالق الالتفات بمستويات واسعة من البناء النصّي في الخطاب القرآني، يدعو هذا إلى تحليل بنيّة التعالق اللسانيّ بإقامة الروابط البنيويّة في مستوى واسع من الخطاب القرآني، وهو ما قدّمه البحث في وظيفتيّ الإحالة والتكرار. والقضية الثالثة، محاولة إجراء مقاربات في المعنى، إذ يتعالق نصّ الالتفات بمستويات دلاليّة منفتحة، فمثلاً يتعالق الالتفات "وَلَنْ تَفْعَلُوا" (24\البقرة) في فكرة الإعجاز في آيات التحدي في مستوى واسع من المعنى، إذ يقدّم التحدي وظيفة مركزية في القضاء على اعتقاد الآلهة، وإقامة الاعتقاد لله وحده؛ لقد وُضِع المشكّكون في حرج، إذ يتوجب على آلهتهم أن تقدّم لهم خطابًا إلهيًا. وفي جانب آخر لم يجر التحدي في منحىً وظيفيّ واحد، فالتحدي بسورة غير التحدي بعشر سور، والتحدي بسورة وبعشرٍ غيره في مثلية القرآن {فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ} (34\الطور)؛ إنّ هذه التحولات الوظيفية في سرديّة التحدي تقدّم ثلاثة أمور مهمة-وفق هذا البحث على الأقلّ- أ-وظيفة توحيد الله، ب-وظيفة حفظ الخطاب الإلهي مقابلاً للتحريف والافتراء، ج-الوظيفة التواصلية(= الوحي من طريق جبريل) مقابلاً لقولهم إنّ الرسول كاهن أو شاعر أو مجنون، فالمشككون يعتقدون تواصليةً في الكهنة والسحر مع عالم الجنّ، فأسقطوا ذلك على الخطاب الإلهي. -/- . (shrink)

This paper constructs the teaching of tasawuf as a scientific methods in the higher education in Indonesia. The inclusion of systematic approach is based on the teaching of tasawuf by Kiai Emet Ahmad Khotib from Cirebon West Java Indonesia. This study implemented habitus research method and historical method that centered on library research. Habitus is the mental or cognitive structure through which people deal with the social world. A person is endowed with a set of internalized schemas through which they (...) perceive, understand, appreciate and evaluate the social world. It is through such schemes that people produce their practices as well as perceive and evaluate them. Qualitative approach was applied as the basis of data analysis in this study. Results show that Kiai Ahmad Khatib is the successor of the Islamic boarding school al-Ishlah Bobos 1925-1990 of Cirebon. He set 15 system of tasawuf as the scientific system. Basically, the theory was addressed to declare Allah as the Goal, sincerity as the basis for charity or doing _iqror_ deed declare Allah, the stage of Hub or love. In the promise to Allah a learner avoid the betrayals, primarily Betrayal of Allah, Betrayal of the Prophet, Betrayal to Humans, Betrayal to the motherland. The rule of tarbiyah included in the education system should include among others: Plenary System (Manhaj mutakamilah), Upgrade and Enhancement System, One Way System, Choice System, _Tasykil_ system/form, Humans have character traits that are easy to bend, easy to straighten This trait is used as the basis by experts in fostering human awakening from weakness. (shrink)

According to the care crisis in modern medicine, the existential needs of patients are not sufficiently satisfied. One idea is that to address the crisis physicians should be educated to be virtuous. This suggestion is helpful but incomplete. It does not take into account the part of (non-)human factors, including (medical) technologies. In particular, the paper focuses on online caring forums and argues that they are technological factors that can play the role of focal things, in which the members gather (...) together to do a care-related focal practice. Furthermore, we empirically study the online forums of Ninisite, a popular Persian website on pregnancy, childbirth, and parenting, and suggest that these forums shape focal practices that are helpful in alleviating the care crisis. (shrink)

This important and comprehensive work of 18th-century Islamic religious thought written in Arabic by a pre-eminent South Asian scholar provides an extensive and detailed picture of Muslim theology and interpretive strategies on the eve of the modern period.

Relying on the notion of “overlapping perspectives,” this paper argues that entity realism and perspectivism are complementary. According to entity realism, it is justified to maintain a positive attitude toward the existence of unobservable entities with which multiple experimental interactions are possible. Perspectivism also explains that our beliefs about these entities are bounded by historically contingent theoretical and instrumental perspectives. The argument of the paper is developed through a discussion of Ronald Giere’s versions of realism: entity realism, constructive realism, and (...) perspectival realism. (shrink)

This paper concerns the recent revival of entity realism. Having been started with the work of Ian Hacking, Nancy Cartwright and Ronald Giere, the project of entity realism has recently been developed by Matthias Egg, Markus Eronen, and Bence Nanay. The paper opens a dialogue among these recent views on entity realism and integrates them into a more advanced view. The result is an epistemological criterion for reality: the property-tokens of a certain type may be taken as real insofar as (...) only they can be materially inferred from the evidence obtained in a variety of independent ways of detection. (shrink)

Previous empirical studies have suggested that language is primarily used to exchange social information, but our evidence on this derives mainly from English speakers. We present data from a study of natural conversations among Farsi speakers in Iran and show that not only are conversation groups the same size as those observed in Europe and North America, but people also talk predominantly about social topics. We argue that these results reinforce the suggestion that language most likely evolved for the transmission (...) of information about the social world. We also explore sex differences in conversational behavior: while the pattern is broadly similar between the sexes, men may be more sensitive than women are to discussing some topics in the presence of many other people. (shrink)

Nous étudions un traité scientifique en langue arabe, achevé à Belgrade en 1779. Son titre est L’Offrande du converti pour ranimer la flamme éteinte. Il ne fut jamais imprimé, mais dix copies, d’aspect semblable à celui des manuscrits arabes traditionnels, attestent de sa circulation dans l’Empire ottoman. L’auteur, un converti à l’islam qu’on appelait Osman Efendi, y aborde la géométrie euclidienne, la géométrie d’arpentage, la dynamique galiléenne et leurs applications aux sciences militaires. Il affiche son ambition de « faire revivre (...) et renouveler » la géométrie, « science oubliée et délaissée », et révèle in fine avoir pour cela traduit des livres allemands et français. Après un essai de reconstruction de la biographie d’Osman Efendi, nous montrerons que son ouvrage est en réalité une production élaborée, dépassant largement la simple démarche de traduction. Montage soigneux de différentes sources européennes que nous identifierons, il incorpore aussi un grand nombre d’éléments directement empruntés au savoir islamique de la tradition vivante. Il est ainsi le témoin remarquable d’une tentative de constitution d’un savoir hybride euro-islamique. (shrink)

Nous étudions un traité scientifique en langue arabe, achevé à Belgrade en 1779. Son titre est L’Offrande du converti pour ranimer la flamme éteinte. Il ne fut jamais imprimé, mais dix copies, d’aspect semblable à celui des manuscrits arabes traditionnels, attestent de sa circulation dans l’Empire ottoman. L’auteur, un converti à l’islam qu’on appelait Osman Efendi, y aborde la géométrie euclidienne, la géométrie d’arpentage, la dynamique galiléenne et leurs applications aux sciences militaires. Il affiche son ambition de « faire revivre (...) et renouveler » la géométrie, « science oubliée et délaissée », et révèle in fine avoir pour cela traduit des livres allemands et français. Après un essai de reconstruction de la biographie d’Osman Efendi, nous montrerons que son ouvrage est en réalité une production élaborée, dépassant largement la simple démarche de traduction. Montage soigneux de différentes sources européennes que nous identifierons, il incorpore aussi un grand nombre d’éléments directement empruntés au savoir islamique de la tradition vivante. Il est ainsi le témoin remarquable d’une tentative de constitution d’un savoir hybride euro-islamique. (shrink)

What has been noticed during the history of human thought and human life is that forms, figure, feelings of pleasure and aesthetic perception, are not the only subjects that belong to the sphere of art. In fact, art includes other aspects, such as themes and content. As a matter of fact, each art work could be considered as outstanding, not only because of its form, but because of its theme and content, as well. However, art works in the western classical (...) art, were inspired by mythology and religion and their form has been a reflection of that content. In this paper art is going to be discussed through its religious themes and contents. Therefore, first, I will analyze some approaches to religious themes and content in art works through discussion of religion as its background. And, second, I will try to establish a method which will distinguish between religious and non-religious themes and contents in the works of art. (shrink)

In his engagement with Kantian philosophy, Wilfrid Sellars offers both exegetical readings of Kant and suggestions for refining or adapting Kantian ideas. Two interrelated proposals include reconsidering categories not as a priori and innate concepts but as evolutionary inheritances, and introducing sense impressions as intermediaries between physical objects and our conceptualisations. Sellars sees these proposals as consistent with Kantian philosophy, although Kant himself does not take these steps. However, a careful examination of §27 of the “Transcendental Deduction” in the second (...) edition of the Critique of Pure Reason reveals that Kant not only does not entertain these ideas, but explicitly refutes them, warning against their tendency to Humean skepticism. While this does not conclusively determine the validity of either position, it does show that Sellars’s position is fundamentally different from Kant’s and more in line with a Humean perspective. (shrink)

الملخص قاعدة "الأصل" و "استصحاب الحال" قراءة في منهج النحاة من الاستعمال إلى التعليل إلى القاعدة ملخص تعدّ فكرة "الأصل" (=علة الأصل) منهجـًا اتّبعه النّحاة لتقديم تفسيرات منطقية في بعض مسائل الكلم في العربية، إذ أخذ النحاة إجراء منهج تحليليّ يعتمد افتراض أو استحضار مكوّن بنيوي على أنّه "أصل الاستعمال" غاية إيجاد مقاربات منطقية تربط الاستعمال المنجز بالقاعدة، فـ"الأصل"–وفق النحاة- إمّا "نمطٌ لغويٌّ مهجورٌ غير أنّه اُستعمل في طور من أطوار العربية"، أو "نمط لغوي افتراضي" يجريه النحاة على معيارية الاستعمال (...) بحيث يصحّ عدّه منجزًا لغويًا تقابليًّا لاستعمالات تجري والقاعدة؛ وقد أجرى سيبيويه منهج قياسٍ افتراضي وَفْقَ عبارته:"وهذا تمثيلٌ ولم يُتكلّم به" ليجعل "المكوّن" الافتراضي شاهدًا نحويًّا يمثّل "أصل الاستعمال" ويصحّ الرجوع إليه في اشتقاق القاعدة والوصول إلى التعليل. يدرس البحث علاقة الوظيفة التعليلية بين "الأصل" و"استصحاب الحال" أجْل الوقوف على منهج النحاة في إطلاق الأحكام القواعدية في المسائل التي اعتمدوا فيها فكرة التعليل بـ"الأصل"، وهل كانت أحكامهم في تلك المسائل مقنعة أو غير مقنعة؟ ويسعى البحث إلى بيان العلاقة بين فكرة "الأصل" و"أدلة النحو" (الأصول) من وجهة تسعى إلى بيان منطق التعليل بـ"علة الأصل". The original rule of the historical usage of the primary sentence and the semi-original rules of the grammatical thinking A reading in the grammarian's approach, from usage to the reasoning to the rules Abstract The original rule of the historical usage of the primary sentence is considered one of the methods that followed by the grammarians to provide a logical explanation sequence for some of the language issues. Most of the grammarians assume that there is a new sentence style that referred to an old usage in some of the sentence’s structure. According to the grammarians that these old structures are being the reference rules and evidences to explain the structure of the new structure style. Also based on the grammarian approach the old structure is divided into two parts: the first, sentence structure that have been actually used in the language history. The second is an imagination assumption where such kind of structures have not been used before and therefore can be considered as a hypothetical lingual style only, Sebaweeh has conducted a standard approach according to his phrase "This is a an example only, it has not been spoken". It is important to know that the grammarians have followed an analytical approach to make a center point between the original rule and the semi-original rule so as to provide a logical explanation of these structure styles. This research seeks to study the relation between the original rule and semi-original rules of the grammatical thinking. In addition, this search seeks to study the relation between the original rule and the Grammatical evidence (=OSOL) Key Words: The original rule - the semi-original rules -/- الكلمات المفتاحية أصول النحو، قاعدة الأصل، استصحاب الحال. (shrink)

Applying the dormitory system for thousands of santri (student of Islamic boarding school in Indonesia), Quranic pesantren (Islamic boarding school) has been considered as one of the main culprits in the spread of the coronavirus disease 2019 (COVID-19). Such assumption is created solely from the applicable health protocols and protective measures to avoid COVID-19 transmission in pesantren. As a matter of fact, pesantrens are known to have applied a distinctive way of coping with COVID-19. This study aims to elucidate the (...) theology of health of Quranic pesantren in the face of COVID-19. Research data were generated through observational method on three Quranic pesantrens in Yogyakarta, interviews with caregivers, the COVID-19 task force of the pesantren, santri and documentation related to the handling of COVID-19 in the three pesantrens. The results showed that the Quranic pesantren as a subculture has a distinctive way of dealing with COVID-19 pandemic by integrating modified health protocols in accordance with the actual conditions of the pesantren and by applying rituals of Islamic spirituality by reciting verses of the Qur’an, salawat (prayers for the Prophet), prayers and hizib (prayer for salvation and rejecting calamities). Three pesantrens chose these methods by drawing on the belief that COVID-19 is God’s creature and, thus, it only works on God’s orders and will stop if God wills. In line with this, this study suggests a method for handling COVID-19 by not only emphasising the health protocols and medical procedures but also taking into account the importance of local wisdom. Contribution statement: This article contributes to the strategy of COVID-19 handling by combining the health protocols of COVID-19 and the applicable local wisdom, such as religious ritual as practiced by numerous pesantren in Indonesia. (shrink)

This paper draws on the phenomenological-hermeneutical approaches to philosophy of science to develop realist perspectivism, an integration of experimental realism and perspectivism. Specifically, the paper employs the distinction between “manifestation” and “phenomenon” and it advances the view that the evidence of a real entity is “explorable” in order to argue that instrumentally-mediated robust evidence indicates real entities. Furthermore, it underpins the phenomenological notion of the horizonal nature of scientific observation with perspectivism, so accounting for scientific pluralism even in the cases (...) of inconsistent models. Overall, realist perspectivism is proposed as the way to go for (phenomenologically-hermeneutically minded) philosophers of science. (shrink)

ملخـــص -/- بشارات، أحمد محمد. التفسير الدلالي في إعراب المضارع-الجزم أنموذجًا. رسالة ماجستير في جامعة اليرموك. 2007م. (المشرف: أ.د. فيصل صفا). هدف البحث إلى إعطاء تفسيرات دلالية لظهور إعراب الجزم في تركيبات الجملة الفعلية، وحاول تعليل ارتباط الجزم بفكرة التعليق الشرطي، وتعليل عدم الجزم في بعض التركيبات الشرطية، وحاول أن يقدم تفسيرًا دلاليًا لاختلاف آخر المضارع، وتعليلاً لاختلاف آخر المضارع المنفي (لا/ لن/ لم/ يفعل) مختلف الصورة الإعرابية بالرفع مرة والنصب أخرى والجزم ثالثة. وسعى البحث في ظاهرة الجزم إلى الكشف (...) عن حالة الإعراب في المضارع أهي بالمشابهة للأسماء أم بالأصالة، والكشف عن فكرة الإعراب في المضارع أيقدم إعراب المضارع معنىً نحويًا أم أنه حالة من الإعراب تخرج عن فكرة النحاة القائلة بأن الإعراب فرع المعنى. وقد جاء البحث في مقدمة وتمهيد وبابين وخاتمة، عرضت في المقدمة أهمية البحث في ظاهرة الجزم، وذكرت الدراسات السابقة لهذا البحث، مبينًا أهم نتائجها، ووضحت في المقدمة خطة البحث ومنهجيته. أما الباب الأول فقد جاء في فصلين: الأول عنوانه" الجزم في الدرس النحوي القديم" عرضت فيه لمصطلح الجزم لغةً واصطلاحًا غاية ربط مفهوم المصطلح بفكرة الدلالة في الإنجاز اللغوي، وبحثت في مصطلحات الإعراب الأخرى لغةً واصطلاحًا، وعرضت لفكرة إعراب المضارع علةً ودلالةً، والفصل الثاني وعنوانه" علة إعراب المضارع ودلالته في الدرس النحوي الحديث" بحثت فيه علة تشكل علامة الإعراب أهي بالمعنى أو بالعامل؟ وعرضت فيه لفكرة المحدثين في بحثهم معنى الإعراب في المضارع. أما الباب الثاني، فقد جاء في فصلين: الأول عنوانه" التفسير الدلالي لظاهرة الجزم، وعرضت فيه علة اختلاف آخر المضارع محاولاً ربط الشكل الإعرابي بالدلالة النحوية، وعرضت فيه لمعاني الفعل(الإسناد والزمن والحدث) محاولا ربط علامة آخر المضارع بدلالة الإسناد فيه. والفصل الثاني عنوانه" معنى الجزم في السياقات اللغوية، عرضت فيه لمعنى الجزم في التركيبات اللغوية، وعرضت فيه لفكرة الجزم في صيغ الأمر معللاً حالة الاخر في صيغ الأمر على نحو يربطها بمسألة الإعراب. وقد خضعت الدراسة لمنهج تحليليّ. وخرج البحث ببعض النتائج، نذكر منها: - إن إطلاق المصطلحات الإعرابية يرجع إلى ملحظ صوتيّ حسب، فلا يتوافق معنى المصطلح الإعرابي مع واقع الإنجاز اللغوي. - المضارع معرب بالأصالة لا بالمشابهة؛ ذلك أن المضارع المنصوب والمجزوم لا يقع موقع الأسماء، والموقعية علة في إعراب الفعل. - معاني النحو هي المعاني الوظيفية للسياق، وقول النحاة إنّ المعاني النحوية هي الفاعلية والمفعولية والإضافة قول غير دقيق؛ لأن النعت والحال والوصف والإسناد وغيرها معانٍ نحوية تعتور على السياق. - يرتبط إعراب المضارع بفكرة الإسناد في الفعل، فالرفع للإسناد الواقع، والنصب للإسناد الغائي، والجزم يدل على عدم وقوع الإسناد. -/- الكلمات المفتاحية: الجزم، دلالة الجزم، إعراب الجزم، إعراب المضارع، الإسناد، التعليق الشرطي، الجزم والتعليق الشرطي، الأدوات الجازمة. دلالة الإعراب في المضارع. (shrink)

This study is designed to delve into the issue of culture from the lens of pragmatics as far as the translation of Persian expressions is concerned. To this end, the researchers explored two problematic areas in translation: the first one is a universally challenging element of language, i.e. metaphor, while the other one is an Iranian culture-specific element of language, i.e. Taarof. To uncover the reason behind such difficulty and various techniques to handle such culturally dependent concepts in the act (...) of translation, the researchers sampled a few English subtitles of Iranian films and examined them both qualitatively and quantitatively drawing on the Gricean maxims. The results revealed a high number of infringements both in the translated instances of metaphor and Taarof as far as the maxim of manner, i.e. being perspicuous, is concerned. This highly-frequent flaw in the openness in translation could be mainly attributed to a vast cultural chasm between the source and target language, which makes such culturally-oriented translations a tall order even on the part of the most accomplished translators. (shrink)

The role of culture in a field as vast as applied linguistics is so pronounced and vital that even a highly selective overview might not be sufficient to be comprehensive. What follows might be a synoptic account of the role of culture in the realm of applied linguistics. The enigmatic point which even makes the vast field of applied linguistics goes to unbeaten tracks is the similar nature of culture. Due to the aforementioned point, here the canonical overlap of them (...) is emphasised. Moreover, as culture and language are intrinsically intertwined, we decided to have a more cultural stance rather than a linguistic one. Therefore, first, we go through the major studies in connection with language and culture. These studies might fall into three broad categories, namely those relating to epistemology of culture, those relating to its relation to language, and finally those relating to its presentation through a given language. Then, we touch on the trends, and in the end we try sum up and to unravel, or better to say, to come to grips with this enigmatic riddle, culture. In other words, in conclusion, we attempt to portray what culture will be. (shrink)

In pursuit of moralities and beliefs in the grey area of culture, the researchers carried out a study on Top Notch series to pinpoint the trace of ethics. This paper seeks to unfold the representation of ethics as an indubitable part of culture in Top Notch series. After having extracted all culturally and ethically-related topics and texts of Top Notch Series, 25 instances, featuring 6 patterns, were collected. Later these 6 patterns were dubbed as: violence, superstition, modesty,individualised ethics, religion, and (...) modernity. Having analysed these 6 themes, well representing beliefs and moralities, the researchers came to the conclusion that both misrepresentation of ethics and underrepresentation and overrepresentation of different cultures are at work. The results show a reconsideration of therepresentation of ethics, or better to say reconsideration of misrepresentation of ethics which might find its root in wrong dominance of culture over ethics. (shrink)

Financial risks are among the most important risks in the construction industry projects, which significantly impact project objectives, including project cost. Besides, financial risks have many interactions with each other and project parameters, which must be taken into account to analyze risks correctly. In addition, a source of financial risks in a project is the contract, which is the most important project document. Identifying terms related to financial risks in a contract and considering their effects on the risk management process (...) is an essential issue that has been neglected. Hence, an integrated model for evaluating financial risks and their related contractual clauses were presented. To this end, the effect of financial risks on the project cost was simulated using a system dynamics model. Moreover, terms related to financial risks in a contract text were identified and extracted using text mining, and their effect was included in the system dynamics model. The model was implemented in a hospital construction project in Tehran as a case study, and its results were analyzed. The innovation of the research is integrating text mining and the system dynamics model to investigate the effect of financial risks and related contractual clauses on the project cost. (shrink)

While extensive scholarship has been dedicated to the emotional experiences of transplant patients, little is known about the emotional experiences of transplant co‐ordinators. Semi‐structured face‐to‐face interviews conducted with ten transplant co‐ordinators who have worked for more than 20 years in this job. The transplant co‐ordinators spoke of negative feelings and moral distress with regard to futile care of deceased donor family members as well as of living donors. Transplant co‐ordinators experience intense negative feelings, emotional pain, and moral distress on a (...) daily basis. Transplant co‐ordinators play a pivotal role in the process of obtaining consent for live or dead donation of organ; however, their well‐being and job satisfaction are impaired by contradictions between their moral values and the tasks they are instructed to perform. The study exposes the silent emotional suffering of transplant co‐ordinators; main findings show that the transplant co‐ordinators are torn between contradictory expectations and a gap between values and praxis. It is recommended to offer them training and support for the sake of their retention. (shrink)

This article investigates the emergence of the first commentar­ies on al-Ḥikam al-ʿAṭāʾiyya (ʿAṭāʾian Wisdoms), written by Ibn ʿAbbād of Ronda (d. 792/1390) and Aḥmad Zarrūq (d. 899/1494), from within their respective contexts. Particular focus is placed on how the tradition of commenting on the text was undertaken against the backdrop of the formation of the Sufi movements and concerns from the scholarly community. The formation of the Shādhiliyya coincides with these first commentaries on the Wisdoms, and hence, it is no (...) coincidence that both scholars intensively discuss different types of Sufism in their works.To date, when scholars discuss Ibn ʿAbbād and Zarrūq, their respective roles in society and the evolving Sufi move­ments are emphasized, but their commentaries on the Wisdoms are neglected to a certain extent. In addressing this gap, this contribution offers observations concerning the permissibility of reading Sufi books, the commentary culture in Western (maghribī) Sufism, and the development of the Shādhiliyya movement, and provides an outlook on how al-Ḥikam al-ʿAṭāʾiyya later became part of the university curriculum. (shrink)