Search results for 'Zafar Iqbal Bajwa' (try it on Scholar)

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  1. Zafar Iqbal Bajwa (1981). Salmond's Jurisprudence. Civil & Criminal Law Publications.
     
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  2. Saeeda Iqbal (1984). Islamic Rationalism in the Subcontinent, with Special Reference to Shāh Walīullāh, Sayyid Ahmad Khān and Allāma Muhammad Iqbāl. Islamic Book Service.
     
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  3.  31
    Muhammad Iqbal (2004). The Development of Metaphysics in Persia: A Contribution to the History of Muslim Philosophy. Sang-E-Meel Publications.
    1908. This work marks the first and only historical account of Persia's philosophical thought and the credit of its conception goes to Iqbal.
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  4. Muhammad Iqbal (1944). The Reconstruction of Religious Thought in Islam. [Lahore?]Javid Iqbal; Can Be Had of Shaikh Muhammad Ashraf, Lahore.
    _The Reconstruction of Religious Thought in Islam_ is Muhammad Iqbal's major philosophic work: a series of profound reflections on the perennial conflict among science, religion, and philosophy, culminating in new visions of the unity of human knowledge, of the human spirit, and of God. Iqbal's thought contributed significantly to the establishment of Pakistan, to the religious and political ideals of the Iranian Revolution, and to the survival of Muslim identity in parts of the former USSR. It now serves (...)
     
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  5. Mohammed Iqbal (1935). The Reconstruction of Religious Thought in Islam. Philosophical Review 44:407.
    _The Reconstruction of Religious Thought in Islam_ is Muhammad Iqbal's major philosophic work: a series of profound reflections on the perennial conflict among science, religion, and philosophy, culminating in new visions of the unity of human knowledge, of the human spirit, and of God. Iqbal's thought contributed significantly to the establishment of Pakistan, to the religious and political ideals of the Iranian Revolution, and to the survival of Muslim identity in parts of the former USSR. It now serves (...)
     
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  6. Mohammad Iqbal (2013). The Reconstruction of Religious Thought in Islam. Stanford University Press.
    _The Reconstruction of Religious Thought in Islam_ is Muhammad Iqbal's major philosophic work: a series of profound reflections on the perennial conflict among science, religion, and philosophy, culminating in new visions of the unity of human knowledge, of the human spirit, and of God. Iqbal's thought contributed significantly to the establishment of Pakistan, to the religious and political ideals of the Iranian Revolution, and to the survival of Muslim identity in parts of the former USSR. It now serves (...)
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  7.  70
    Seyyed Hossein Nasr & Muzaffar Iqbal (2006). Islam and Science. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press 71-86.
    Accession Number: ATLA0001712108; Hosting Book Page Citation: p 71-86.; Language(s): English; General Note: Bibliography: p 86.; Rev from an article in The Islamic quarterly.; Issued by ATLA: 20130825; Publication Type: Essay.
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  8.  26
    Adnan A. Hyder, Waleed Zafar, Joseph Ali, Robert Ssekubugu, Paul Ndebele & Nancy Kass (2013). Evaluating Institutional Capacity for Research Ethics in Africa: A Case Study From Botswana. [REVIEW] BMC Medical Ethics 14 (1):31.
    The increase in the volume of research conducted in Low and Middle Income Countries (LMIC), has brought a renewed international focus on processes for ethical conduct of research. Several programs have been initiated to strengthen the capacity for research ethics in LMIC. However, most such programs focus on individual training or development of ethics review committees. The objective of this paper is to present an approach to institutional capacity assessment in research ethics and application of this approach in the form (...)
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  9.  51
    Tamara Kayali & Furhan Iqbal (2012). Depression as Unhomelike Being-in-the-World? Phenomenology's Challenge to Our Understanding of Illness. Medicine, Health Care and Philosophy (1):31-39.
    Fredrik Svenaeus has applied Heidegger’s concept of ‘being-in-the-world’ to health and illness. Health, Svenaeus contends, is a state of ‘homelike being-in-the-world’ characterised by being ‘balanced’ and ‘in-tune’ with the world. Illness, on the other hand, is a state of ‘unhomelike being-in-the-world’ characterised by being ‘off-balance’ and alienated from our own bodies. This paper applies the phenomenological concepts presented by Svenaeus to cases from a study of depression. In doing so, we show that while they can certainly enrich our understanding of (...)
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  10.  22
    Usman Raja, Asma Zafar & Dave Bouckenooghe (2015). How Ethical Leadership Shapes Employees’ Job Performance: The Mediating Roles of Goal Congruence and Psychological Capital. Journal of Business Ethics 129 (2):251-264.
    Drawing from research on ethical leadership, psychological capital, and social learning theory, this study investigated the mediating effects of goal congruence and psychological capital in the link between supervisors’ ethical leadership style and followers’ in-role job performance. Data captured from 171 employees and 24 supervisors showed that ethical leadership has a positive effect on followers’ in-role job performance, yet this effect is explained through the role of psychological capital and follower–leader goal congruence, providing evidence of mediation. These findings have significant (...)
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  11.  18
    Rafia Zafar (1999). The Signifying Dish: Autobiography and History in Two Black Women's Cookbooks. Feminist Studies 25.
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  12. Ted Peters, Muzaffar Iqbal & Syed Nomahul Haq (2005). God, Life, and the Cosmos. Christian and Islamic Perspectives. Tijdschrift Voor Filosofie 67 (1):187-187.
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  13.  16
    Mudassar Iqbal, Alex A. Freitas & Colin G. Johnson (2009). A Hybrid Rule-Induction/Likelihood-Ratio Based Approach for Predicting Protein-Protein Interactions. In L. Magnani (ed.), Computational Intelligence. 623--637.
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  14.  7
    Samara Ferguson, Maurille Feudjo Tepie, Andrew Taylor, Andrew Roddam, Cathy Critchlow, Mazhar Iqbal, Leslie Spangler & Jonathan Bayly (forthcoming). The Impact of Persistence with Bisphosphonates on Health Resource Utilization and Fracture Risk in the UK: A Study of Patient Records From the UK Clinical Practice Research Datalink. Journal of Evaluation in Clinical Practice:n/a-n/a.
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  15.  13
    Muhammad Iqbal & Amjad Ali, Shaw as an Evolutionist in Arms and the Man. Dialogue 8 (2):227.
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  16.  11
    Noor Fk Iqbal (2013). Ambivalent Blues: Woad and Indigo in Tension in Early Modern Europe. Constellations 4 (1).
    In early modern Europe, blue textile dye was principally obtained from two dye plants, woad and indigo. Of these two dye sources, woad was native in the temperate climes of Europe, while tropical indigo became widely available only after Europe established commercial oceanic trade routes with India and the Americas. Indigo soon became a highly valued import, undermining woad production by unsettling traditional patterns of wealth circulation. Well-established woad producers took powerful steps to protect their industry, but in spite of (...)
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  17.  11
    Tim Manuel & Ather Bajwa (2005). Developing and Testing an Ethical Vignette in International Business. Journal of Business Ethics Education 2 (2):213-245.
    The events of September 11, the recent collapse of Enron, the ethical violations of NASDAQ brokers and dealers, and numerous other recent examples emphasize the need to teach ethical decision making to our students. We have created an interactive, internationally focused discussion case designed to foster student involvement in a hypothetical situation. The vignette allows the participating students to see an ethical situation evolve according to their own decisions. Student involvement in the decision process builds emotional content designed to build (...)
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  18.  15
    Azlan Iqbal (2012). Knowledge Discovery in Chess Using an Aesthetics Approach. Journal of Aesthetic Education 46 (1):73-90.
    Computational aesthetics is a relatively new subfield of artificial intelligence (AI). It includes research that enables computers to "recognize" (and evaluate) beauty in various domains such as visual art, music, and games. Aside from the benefit this gives to humans in terms of creating and appreciating art in these domains, there are perhaps also philosophical implications about the nature and "mechanics" of aesthetic perception in humans. We can, potentially, learn more about ourselves as we replicate or simulate this ability in (...)
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  19.  10
    Saima Perwaiz Iqbal (2013). Patients' Perceptions on Their Involvement in Medical Education: A Qualitative Pilot Study. [REVIEW] Journal of Academic Ethics 11 (4):257-264.
    Patients’ perception with regards to their use in medical teaching is an under-researched area in Pakistan. The objective of this qualitative, pilot study was to determine the perspectives of hospital admitted patients on their being used in the medical education of students in a private medical institution. An attempt to understand the dynamics of interactions between patients, students and doctors was also made and to see how this affected the doctor-patient relationship. A qualitative study with in-depth interviews was conducted in (...)
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  20.  6
    Smita C. Banerjee, A. Niroshan Siriwardena & Mohammad Iqbal (2011). What Influences Pre‐Hospital Cannulation Intentions in Paramedics? An Application of the Theory of Reasoned Action. Journal of Evaluation in Clinical Practice 17 (1):84-90.
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  21.  5
    Saima Iqbal (2009). To Study or Not to Study. Asian Bioethics Review 1 (2):144-146.
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  22.  3
    Saima Perwaiz Iqbal (2009). Of Paunches and Pot Bellies. Asian Bioethics Review 1 (1):59-60.
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  23.  5
    Ebrahim Soltani, Jawad Syed, Ying-Ying Liao & Abdullah Iqbal (2015). Managerial Mindsets Toward Corporate Social Responsibility: The Case of Auto Industry in Iran. Journal of Business Ethics 129 (4):795-810.
    Despite a plethora of empirical evidence on the potential role of senior management in the success of corporate social responsibility in Western-dominated organizational contexts, little attempt has been made to document the various managerial mindsets toward CSR in organizations in Muslim-dominated countries in the Middle East region. To address this existing lacuna of theoretical and empirical research in CSR management, this paper offers a qualitative case study of CSR in three manufacturing firms operating in Iran’s auto industry. Based on an (...)
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  24.  4
    Noor Iqbal (2010). Enacting Remembrance Day in the Public Sphere. Constellations 2 (1).
    The form of commemoration offered by Remembrance Day ceremonies works to produce a sense of nationalist patriotism. The ‘public history’ of the nation, as a mode of self-representation, presents a particular narrative of limited scope, occluding all elements that do not fit its ideological framework. Remembrance Day simultaneously invokes and educates Canadian collective memory and public history, mediated through the contemporary power/knowledge discourse on war. The values, structure, and 'tendencies of a society' become evident in collective memory and this cultural (...)
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  25.  13
    D. Karczewska, J. Karczewski, W. Włoch, J. Jura-Morawiec, P. Kojs, M. Iqbal & J. Krawczyszyn (2009). Mathematical Modeling of Intrusive Growth of Fusiform Initials in Relation to Radial Growth and Expanding Cambial Circumference in Pinus Sylvestris L. Acta Biotheoretica 57 (3):331-348.
    This study on the cambium of Pinus sylvestris L. examines the intrusive growth of fusiform cambial initials and its possible contribution to the tangential and radial expansions of the cambial cylinder. The location and extent of intrusive growth of the fusiform initials were determined by microscopic observations and by mathematical modeling. In order to meet the required circumferential expansion of the cambial cylinder, the fusiform initials grow in groups by means of a symplastic rather than intrusive growth, leaving no room (...)
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  26.  2
    Muhammad Waris Awan, Rizwan Ullah Kokab & Rehana Iqbal (2013). Jama'at-I-Islami: Movement for Islamic Constitution and Anti-Ahmadiyah Campaign. Asian Culture and History 5 (2):p181.
    Jama’at-i-Islami is one of the most prominent religious parties of Pakistan that also take active part in the politics of the country. The party is credited with the introduction of Islamic element in the political and constitutional set up of Pakistan. This paper highlights the efforts of the party for the enforcement of Islamic Constitution soon after the creation of Pakistan up to the enforcement of the Constitution of 1956. The style, ideas and politics of the party regarding the Islamic (...)
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  27.  2
    Dr Tim Manuel & Ather Bajwa (2005). Developing and Testing an Ethical Vignette in International Business. Journal of Business Ethics Education 2.
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  28.  1
    Noor Iqbal (2012). Editor's Note. Constellations 3 (1).
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  29.  1
    Noor Iqbal (2010). 'Civilizing the Warlike Indians:' A Confrontation of the Rutherford Library's Glyde Mural. Constellations 1 (2).
    The Glyde mural in the University of Alberta’s Rutherford Library is a testament to the history of Alberta as it was understood by white society in the 1950s. A contemporary viewer described the painting as depicting “the civilizing influences in the early life of the Province.” The prominent historical heroes in the mural represent the main institutions that were involved in this process of ‘civilizing the savages'. An artefact of modern colonial racism, it has overshadowed the threshold of the library’s (...)
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  30.  1
    Noor Fk Iqbal (2013). Canoeing as a Counter-Hegemonic Practice: I Can, Can You? Constellations 4 (1).
    This essay analyzes a silent short film portraying an urban canoeist. The film suggests that it is possible to make conscious choices about one’s means of conveyance through the city. Using a critical theoretical framework to unpack the implications of the film, this paper argues for the need to imagine unconventional modes of transportation and examine the power structures of automotive hegemony.
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  31. Abdulrahman Al Nemri, Yasser Sami Amer, Hala Gasim, Mohamed Elfaki Osman, Ayman Aleyadhy, Hessah A. L. Otaibi, Shaikh Mohammed Iqbal, Nasir Abdullah Aljurayyan, Asaad M. Assiri, Amir Babiker & Sarar Mohamed (forthcoming). Substantial Reduction in Hospital Stay of Children and Adolescents with Diabetic Ketoacidosis After Implementation of Clinical Practice Guidelines in a University Hospital in Saudi Arabia. Journal of Evaluation in Clinical Practice.
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  32. Mohammed Iqbal (1933). III.—Is Religion Possible? Proceedings of the Aristotelian Society 33 (1):47-64.
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  33. Muhammad Iqbal (1964). The Development of Metaphysics in Persia. Lahore, Bazm-[I]-Iqbal.
  34. Safia Iqbal (2010). What Really is Islam? International Seerah Academy.
     
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  35. Christian P. Janssen, Shamsi T. Iqbal & Yun-Cheng Ju (2014). Sharing a Driver’s Context with a Caller Via Continuous Audio Cues to Increase Awareness About Driver State. Journal of Experimental Psychology: Applied 20 (3):270-284.
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  36. Andrea Kantrowitz, David Wong, Tyson E. Lewis, K. E. Gover, Sophie Bourgault, Azlan Iqbal, Emily Brady, Mordechai Gordon & Todd Parker (2012). 1. Front Matter Front Matter (Pp. I-Iii). Journal of Aesthetic Education 46 (1).
     
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  37. Tamara Kayali & Furhan Iqbal (2013). Depression as Unhomelike Being-in-the-World? Phenomenology’s Challenge to Our Understanding of Illness. Medicine, Health Care and Philosophy 16 (1):31-39.
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  38. Thomas R. Metcalf & Fauja Singh Bajwa (1969). Kuka Movement. Journal of the American Oriental Society 89 (3):670.
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  39. A. R. Zafar (1968). Certain Aspects of Distribution Pattern of Phytoplankton in the Lakes of Hyderabad. In Peter Koestenbaum (ed.), Proceedings. [San Jose? Calif. 1--368.
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  40. M. I. Zafar, N. Ford & A. Ankomah (1995). Significance of Beliefs and Values in Predicting Fertility and Contraceptive Behaviour in Pakistan. Journal of Biosocial Science 27 (3):301-18.
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  41. Shāhid Iqbāl Kamrān (2009). Iqbāl Dostī. Pūrab Akādamī.
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  42. Abdul Aleem Hilal (1995). Social Philosophy of Sir Muhammad Iqbal: A Critical Study. Adam Publishers & Distributors.
     
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  43. Sajida Adeeb Khanum (1982). Iqbal as a Philosopher. Abul Kalam Azad Oriental Research Institute.
     
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  44. Jamila Khatoon (1963). The Place of God, Man, and Universe in the Philosophic System of Iqbal. Iqbal Academy Pakistan.
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  45. Sheila Mcdonough (2002). The Flame of Sinai Hope and Vision in Iqbal. Monograph Collection (Matt - Pseudo).
     
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  46. Iqbal Singh Sevea (2012). The Political Philosophy of Muhammad Iqbal: Islam and Nationalism in Late Colonial India. Cambridge University Press.
    This book reflects upon the political philosophy of Muhammad Iqbal, a towering intellectual figure in South Asian history, revered by many for his poetry and his thought. He lived in India in the twilight years of the British Empire and, apart from a short but significant period studying in the West, he remained in Punjab until his death in 1938. The book studies Iqbal's critique of nationalist ideology and his attempts to chart a path for the development of (...)
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  47. Iqbal Singh Sevea (2017). The Political Philosophy of Muhammad Iqbal: Islam and Nationalism in Late Colonial India. Cambridge University Press.
    This book reflects upon the political philosophy of Muhammad Iqbal, a towering intellectual figure in South Asian history, revered by many for his poetry and his thought. He lived in India in the twilight years of the British Empire and, apart from a short but significant period studying in the West, he remained in Punjab until his death in 1938. The book studies Iqbal's critique of nationalist ideology and his attempts to chart a path for the development of (...)
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  48.  41
    Souleymane Bachir Diagne (2011). De Fato Mahometano: Leibniz and Muhammad Iqbal on Islamic Fatalism. Diogenes 57 (2):75-83.
    This paper compares Leibniz’s statements about Islamic fatalism with the way in which the question has been debated in Islamic theology and philosophy, in particular by Indian philosopher Muhammad Iqbal. Speaking of destiny, Iqbal writes that it is “a word that has been so much misunderstood both in and outside the world of Islam”. He meant that, on the one hand, Muslims themselves have misconstrued the notion as a strong belief in absolute predestination while, on the other hand, (...)
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  49.  31
    Mohammed Maruf (2007). Kant and Iqbal. The Proceedings of the Twenty-First World Congress of Philosophy 7:191-200.
    Muhammad Iqbal propounds a much wider view of knowledge and the universe than does Immanuel Kant. According to him, the fundamental pattern of knowledge remains the same whether we are dealing with the perceptual type of knowledge of everyday life or with a special type of knowledge called mystic or religious knowledge. This insight was not within the purview of Kant, who was working his way through specific limitations imposed by his Western legacy. Iqbal, no doubt, drew inspiration (...)
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  50.  10
    Javed Majeed (2007). Geographies of Subjectivity, Pan-Islam and Muslim Separatism: Muhammad Iqbal and Selfhood. Modern Intellectual History 4 (1):145-161.
    This essay focuses on the oppositional politics expressed in the historical geography of the Persian and Urdu poetry of Muhammad Iqbal (1877–1938), showing how it emerges from, and breaks with, Urdu and Persian travelogues and poetry of the nineteenth century. It explores the complex relationships between the politics of Muslim separatism in South Asia and European imperialist discourses. There are two defining tensions within this politics. The first is between territorial nationalism and the global imaginings of religious identity, and (...)
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