Arabic language; philology; 20th century; history and criticism.

Arabic lanaguage; history and criticism.

As emphasised in Islamic sources, justice is one of the most important issues covered in the religion of Islam. In fact, justice is a central theme in Islam and has a special value in this regard. Conversation about justice and its nature, as well as its realisation in human communities, has been thus far a necessity in human life. Actually, the establishment and implementation of justice in all areas are crucial for the utopia. Given the importance of this subject, the (...) present study aims to determine and explain the components of the justice-oriented Islamic community based on the teachings of Nahj al-Balaghah. Therefore, the components that introduce justice orientation in the Islamic community are extracted from the sermons, letters and wise sayings (viz. narrations) of Nahj al-Balaghah. Afterward, the extracted components are classified based on the similarity of the themes and concepts. In the end, five classifications are introduced, including distributive justice, procedural justice, interactional justice, social justice and fairness.Contribution: Based on the determined indices, the model of justice-oriented Islamic community is developed. It is thus recommended to pay more attention to the realisation of a justice-oriented Islamic community by researchers and leaders. This is mainly because of the fact that the opposite of a justice-oriented community is one with injustice, where oppression and disrespect for the rights of others occur, divine blessings change, divine wrath and anger are provoked and destruction approaches. (shrink)

The aim was to investigate and assess the acceptance of virtual classes among Arabic language student teachers during and beyond covid-19. Quantitative research is carried out with the aim to assess the acceptance of virtual classes among Arabic language student teachers during and beyond covid-19. It uses a survey-based methodology to obtain data from the respondents. An online questionnaire was used to collect data via Facebook and WhatsApp groups. 450 questionnaire responses were received. They were 300 males, and 150 females. (...) Results indicated that the student behavioral intention to use educational technology is positively affected by perceived usefulness, perceived ease of use. PU, PEOU yielded a coefficient of multiple regression of 0. 450 and a multiple correlation square of 0. 435. This shows that 43.5% of the total variance in student behavioral intention to use educational technology is accounted for by the combination of PU, PEOU. Efforts to integrate educational technology into teacher education and Arabic language student teachers education programs are necessary. (shrink)

Reliable data transfer and energy efficiency are the essential considerations for network performance in resource-constrained underwater environments. One of the efficient approaches for data routing in underwater wireless sensor networks (UWSNs) is clustering, in which the data packets are transferred from sensor nodes to the cluster head (CH). Data packets are then forwarded to a sink node in a single or multiple hops manners, which can possibly increase energy depletion of the CH as compared to other nodes. While several mechanisms (...) have been proposed for cluster formation and CH selection to ensure efficient delivery of data packets, less attention has been given to massive data communication processes with sink node. As such, failure in communicating nodes would lead to a significant network void-holes problem. Considering the limited energy resources of nodes in UWSNs along with the heavy load of CHs in the routing process, this paper proposes a void-holes aware and reliable data forwarding strategy (VHARD-FS) in a proactive mode to control data packets delivery from CH nodes to the sink in UWSNs. In the proposed strategy, each CH node is aware of its neighbor’s performance ranking index to conduct a reliable packet transmission to the sink via the most energy-efficient route. Extensive simulation results indicate that the VHARD-FS outperforms existing routing approaches while comparing energy efficiency and network throughput. This study helps to effectively alleviate the resource limitations associated with UWSNs by extending network life and increasing service availability even in a harsh underwater environment. (shrink)

Modernism (Art); aesthetics; philosophical aspects; philosophy, modern; 20th century.

This paper describes an intelligent algorithm for traffic sign recognition which converges quickly, is accurate in its segmentation and adaptive in its behaviour. The proposed approach can segment images of traffic signs in different lighting and environmental conditions and in different countries. It is based on using Kohonen's Self-Organizing Maps as a clustering tool and it is developed for Intelligent Vehicle applications. The current approach does not need any prior training. Instead, a slight portion, which is about 1% of the (...) image under investigation, is used for training. This is a key issue to ensure fast convergence and high adaptability. The current approach was tested by using 442 images which were collected under different environmental conditions and from different countries. The proposed approach shows promising results; good improvement of 73% is observed in faded traffic sign images compared with 53.3% using the traditional algorithm. The adaptability of the system is evident from the segmentation of the traffic sign images from various countries where the result is 96% for the nine countries included in the test. (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 Sufyānī narration, which is also referred in some studies carried out today, is mentioned in the early Shiite and Sunnī sources. The anticipated savior perception of the period has an important place in understanding the Sufyānī narrations in the emergence process of which political and sectarian events were effective. Narrations stating that the Mahdī named Muḥammad, one of the descendants of the Prophet Muḥammad (pbuh), would appear in the end of times and establish justice by bringing order to the (...) world where oppression, injustice and inequity have spread, were effective in the political and social life after the Prophet (pbuh). The emergence of the Sufyānī narrations, whose intellectual infrastructure was constituted by the expected Mahdī perception that is effective in the society, was the result of the political conflicts of the period. The death of Muʻāwiya ibn Yazīd (d. 64/684), the third Caliph of the Umayyad State, without leaving a crown behind caused a political crisis. The cousin of the Muʻāwiya II, Marwān bin al-Ḥakam, the experienced politician who turned this moment of crisis into an opportunity and who was from the same dynasty but from a different family, took over the administration and thus the sultanate continued. Although the reign continued from the sons of Umayyad, the administration passed from sons of Sufyān to the sons of Marwān, who were from the same dynasty. This situation caused discomfort in Sufyānīs. Thus, Muʻāwiya II's brother Khālid ibn Yazīd, whose right of administration was seized from him, with the intention of gaining his lost reputation in the society and turning the pessimism towards his family into hope and desire, has been claimed to spread the savior Sufyānī narrations expected from the sons of Sufyān, parallel to the Mahdī narrations expected from the sons of Alī, which was influential in the society. Thus, the Sufyānī came to be expected like the expected Mahdī, who was influential in society and exploited by the Shiite sects in their own belief systems. The rebellions carried out by the sons of Sufyān against the administration in the 2nd century hijrī and afterwards were conceived as the appearance of the Sufyānī expected by the society and the person who led the rebellion was described as Sufyānī. The most important of these rebellions is the revolt of ʻAlī ibn Abdullah ibn Khālid nicknamed Abū ʻAmayṭar, formed by the coalition of sons of ʻAlī and sons of Sufyān who descend from the sons of Umayya. Abū ʻAmayṭar, who is considered to be the Sufyānī and some sections of whose life constitute a source for many narrations on the Sufyānī, declared his caliphate during the period of Abbasī Caliph al-Amīn (d. 198/813) and called for allegiance to himself. The announcement of his caliphate was considered by his supporters as the expected savior. The period of Abū ʻAmayṭar and the sayings about him are extremely important in terms of presenting the expected savior perception in the society, the Sufyānī understanding and the date of his emergence. Sections from Abū ʻAmayṭar's life reflected in the narrations about the Sufyānī in many Shiite and Sunnī sources. In this article, it is tried to examine the emergence of the Sufyānī narrations, its development and particularly its transformation within the Shiite sect, in a detailed manner and especially based on political and sectarian events of the early period. (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)

We argue that there is an incompatibility between the two basic principles of Molinism, i.e., God’s middle knowledge of counterfactuals of creaturely freedom, and divine immutability. To this end, firstly, we set out the difference between strong and weak immutability: according to the latter only God’s essential attributes remain unchanged, while the former affirms that God cannot change in any way. Our next step is to argue that Molinism ascribes strong immutability to God. However, according to Molinism, some counterfactuals of (...) freedom need to be actualized by divine will. We argue that this claim does entail a change in God because it attributes a knowledge to God that involves moving from possibility to actuality through divine will. Therefore, claiming God knows counterfactuals of freedom leads us to reject the strong sense of divine immutability. Further, we argue that assuming God’s knowledge encompasses counterfactuals of freedom cannot be consistent even with weak immutability because, according to Molinism, a change in God’s knowledge requires a change in His essence. We conclude that Molinism is incoherent. (shrink)

Ghazzālī; 1058-1111; Ibn Taymīyah, Aḥmad ibn ʻAbd al-Ḥalīm, 1263-1328; criticism and interpretation; Islam; doctrines.