This article introduces a simple and effective new algorithm for image encryption using a chaotic system which is based on the magic squares. This novel 3D chaotic system is invoked to generate a random key to encrypt any color image. A number of chaotic keys equal to the size of the image are generated by this chaotic system and arranged into a matrix then divided into non-overlapped submatrices. The image to be encrypted is also divided into sub-images, and each sub-image (...) is multiplied by a magic matrix to produce another set of matrices. The XOR operation is then used on the resultant two sets of matrices to produce the encrypted image. The strength of the encryption method is tested in two folds. The first fold is the security analysis which includes key space analysis and sensitivity analysis. In the second fold, statistical analysis was performed, which includes the correlation coefficients, information entropy, the histogram, and analysis of differential attacks. Finally, the time of encryption and decryption was computed and show very good results. (shrink)

Purpose This study aims to investigate and comprehend the key factors that affect citizens’ adoption of electronic government (e-government) in Nigeria. In addition, the exploration intends to assess the potential determinants that may affect the Nigerian’s behavioural intention (BI) to adopt e-government services. The findings can be helpful for policymakers and government officials to provide e-government practices effectively. Design/methodology/approach The research adopted a quantitative method using the unified model of e-government adoption (UMEGA). In this study, data are collected from 410 (...) citizens aged above 18 years old and analysed using partial least squares path modelling technique. Findings The results showed that performance expectancy and effort expectancy positively influenced attitude (ATT) towards e-government. In contrast, perceived risk negatively impacted ATT towards e-government. However, social influence did not have a significant influence. The results showed that ATT and facilitating conditions (FC) positively influenced the BI to use e-government services. The explanatory and predictive power of UMEGA in Nigeria accounted for 63.9%. Originality/value To the authors’ knowledge, no prior studies analysed citizens’ adoption of e-government in Nigeria. This study, however, filled this gap. This study has contributed to the current knowledge of e-government adoption in Nigeria, which policymakers and government officials can use. (shrink)

This article investigates the nexus between bank-specific risks and the financial stability of the banks for a panel data set of 15 scheduled banks in Pakistan over a 12-year period from 2009 to 2020. Using the fixed-effect model, the study result shows that bank-specific risks, i.e., credit risk and liquidity risk are detrimental to bank stability, whereas funding risk has no significant impact on bank stability. Besides these, bank size has also a negative impact on bank stability, whereas the return (...) on assets revealed a positive influence. To ensure stability, bank management should establish policies that confirm secure loan granting and timely reimbursement from customers to minimize the credit risk. Besides this, management should keenly observe the liquidity position and should also effectively mobilize the customer deposits to attain financial stability. (shrink)

In this article, ethylene glycol + waterbased Maxwell nanofluid with radiation and Soret effects within two parallel plates has been investigated. The problem is formulated in the form of partial differential equations. The dimensionless governing equations for concentration, energy, and momentum are generalized by the fractional molecular diffusion, thermal flux, and shear stress defined by the Caputo–Fabrizio time fractional derivatives. The solutions of the problems are obtained via Laplace inversion numerical algorithm, namely, Stehfest’s. Nanoparticles of silver are suspended in a (...) mixture of EG + water to have a nanofluid. It is observed that the thermal conductivity of fluid is enhanced by increasing the values of time and volume fraction. The temperature and velocity of water-silver nanofluid are higher than those of ethylene glycol + water -silver nanofluid. The results are discussed at 2% of volume fraction. The results justified the thermo-physical characteristics of base fluids and nanoparticles shown in the tables. The effects of major physical parameters are illustrated graphically and discussed in detail. (shrink)

This study discusses the impact of different economic indicators on economic stability, including honest leadership, improved infrastructure, revenue generation, and CPEC taking into account the double mediating role of environmental sustainability and sustainable development, while considering the latest COVID-19 situation. This study adopted primary data collection methods and obtained data from the employees of CPEC by using questionnaires and smart-PLS for analysis purposes. The results revealed that honest leadership, improved infrastructure, revenue generation, and CPEC have a positive nexus with economic (...) stability. Despite the severe impact of COVID-19 on the country’s economy, the economic corridor plays a vital role in stabilizing the state’s economy and supports all those related to this phenomenal project either directly or indirectly. (shrink)

Women entrepreneurs innovate, initiate, engage, and run business enterprises to contribute the domestic development. Women entrepreneurs think and start taking risks of operating enterprises and combine various factors involved in production to deal with the uncertain business environment. Entrepreneurship and technological innovation play a crucial role in developing the economy by creating job opportunities, improving skills, and executing new ideas. It has a significant impact on the income of the household. The study focused on investigating the role of women’s entrepreneurship (...) and innovation technologies in contributing to household income in the challenging situation of the pandemic COVID-19. The paper emphasized identifying the determinants of female entrepreneurial contribution toward household income. This study collected data from selected rural and urban areas of district Faisalabad through a self-administered questionnaire. Investigators interviewed female entrepreneurs and chose them through the snowball sampling technique from a population of purposively selected female-run businesses. Interviews were conducted with women entrepreneurs to gather relevant information for the survey investigation at their workplaces and home. The effects of various factors, including age, education, family size, income from other sources, time allocated to entrepreneurial activity, firm size, and location were estimated empirically using an ordered logit model. The study findings exhibited a positive and significant role of respondents’ education, family size, time allocated to entrepreneurial activities, and firm size. The survey outcomes also indicated that the contribution of entrepreneurial income to household income in the rural areas is significantly higher than that in urban areas. This study signifies that regulations against gender discrimination in public and private institutions are helpful. Besides, encouraging an environment for entrepreneurial culture among women in the country would increase family income. The study’s findings and policy implications directly link to Sustainable Development Goal 5 of Gender Equality and SDG 8 related to decent work and economic growth. (shrink)

Given the adage “older and wiser,” it seems justified to assume that older people may be stereotyped as more moral than younger people. We aimed to study whether assessments of a person’s morality differ depending on their age. We asked 661 individuals from seven societies (Australians, Britons, Burusho of Pakistan, Canadians, Dani of Papua, New Zealanders, and Poles) whether younger (~20-year-old), middle-aged (~40-year-old), or older (~60-year-old) people were more likely to behave morally and have a sense of right and wrong. (...) We observed that older people were perceived as more moral than younger people. The effect was particularly salient when comparing 20-year-olds to either 40- or 60-year-olds and was culturally universal, as we found it in both WEIRD (i.e. Western, Educated, Industrialized, Rich, Democratic) and non-WEIRD societies. (shrink)

Transformational leadership impacts on project and organizational success are well established. However, many underlying factors that make TFL effective are still missing. Therefore, we formulated hypotheses and tested the mediating role of trust and job satisfaction in linking TFL to project success. A time-lagged methodology was used to collect quantitative data using a structured questionnaire from 326 project manager-team member dyads working in Pakistan’s public sector. Our results showed that TS, JS, and TFL significantly impacted project success. Moreover, we found (...) that TS and JS mediate the relationship between TFL and PS. These findings highlight the importance of trust and job satisfaction as mechanisms that translate TFL into the success of projects for organizations. (shrink)

This research focuses on the employee loyalty aspect of private hospitals in Pakistan during the COVID-19 pandemic, seriously impacted by strict work demand and work-family conflict. To manage this issue, social rewards and psychological rewards played a role as a mediator. The study uses a causal research design with a correlational study design in a non-contrived environment. Minimal researcher interference has been assured. AMOS 24 has been used to deal with the mediation in study design with bootstrap methodology. The study (...) was conducted on 250 nurses of different private hospitals across Punjab province using a proportionate stratified sampling technique. A finding of this study suggests that nurses remain loyal to their organizations despite having uncompromising work demands and facing work-family conflict when they are provided with social and psychological rewards on their job by their organizations. (shrink)

The big five personality traits and entrepreneurial mindset are crucial individual-level elements that determine entrepreneurial intention. This study examines the impact of big five personality traits and EM, on EI using the theory of planned behavior. Besides, this study examined the role of entrepreneurial self-efficacy and attitude toward entrepreneurship influences EI. To achieve the research objectives, a quantitative approach was used. Structural equation modeling and path analysis were conducted using SmartPLS software. Data were collected from 270 respondents through online questionnaires. (...) Findings of the study revealed that big five personality traits influence ESE and ATE which led to EI. Finally, the moderating role of entrepreneurial passion was also found to have strong effect on influence ESE and ATE. This study offers evidence and insights that academics, educators, and others involved in the creation or expansion of entrepreneurial knowledge can use as a reference point. (shrink)

Purpose This study aims to understand how fake news can cause an impact on consumer behavioral intentions in today’s era when fake news is prevalent and common. Brands have not only faced reputational losses but also got a dip in their share prices and sales, which affected their financial standing. Hence, it is significant for brands to understand the impact of fake news on behavioral intentions and to strategize to manage the impact. Design/methodology/approach This study uses several branding and marketing (...) concepts such as brand experience, brand trust, brand credibility, consumer behavioral intentions along with variables suggested by Elaboration Likelihood Model and Heuristic Systematic Model such as personal relevance/involvement. For fake news, news truthfulness, news credibility and source credibility are used. Findings The results of this study shows that positive brand experience, brand trust, brand credibility help in creating positive behavioral intentions for brands. This study shows that brands focusing on providing positive brand experience have a stronger brand trust and credibility and are affected less by fake news than those brands which do not emphasize on these factors. Practical implications This paper can assist brand managers in understanding the impact fake news can have on behavioral intentions of consumers. The managers can strategize such that the fake news affects their brands the least. Originality/value The authors in this paper attempt to fill in the gap in literature, which is to study how the fake news impacts the brands considering the credibility, trust and experience they establish with their customers. The existing literature discusses the generation and dissemination of fake news on social media and its impact on political scenarios and personalities. Also, studies explain the impact of fake news on the financial position of brands, but marketing facets are not tested empirically. (shrink)

Grammar studies on Arabic started with Abu Aswad ad-Duali (d. 69/688) in Basra, the center of science and culture. Grammar studies have improved with scholars such as Khalil b. Ahmed (d. 175/791) and Sibeweyhi (d. 180/796) during the Abbasid period (750-1258). These studies, which continued in the style of commentary and annotation after the Abbasid period, reached its peak in the Ottoman period (1300-1922). One of the scholars who wrote a work in the style of commentary on the science of (...) nahw (syntax) is Ali b. Muhammed b. Mas‘ud al-Bistami al-Shahrudi (d. 875/1470). He became famous with the nickname Musannifak because he started to write books at a young age. 15th-century Ottoman scholar Alaaddin Musannifak Mas‘ud al-Bistami al-Shahrudi (d. 875/1470) grounded the nahw issues, he used the Qur’an, hadith and Arabic theology; he also applied to rational proofs such as qiyas and istishab. In this article, Musannifak’s method of applying only to narrated sources such as the Qur’an, hadith and Arabic words in order to reveal his methods of commentary is discussed. In this context, Musannifak’s method of reference to narrative sources in his commentary has been revealed with a qualitative approach by analysing his work on al-Misbah by Nasir b. Abdiseyyid b. ‘Ali al-Mutarrizi (d. 610/1213), Sharḥ al- Miṣbâḥ fi al-naḥw. (shrink)

La méthode critique et historique adoptée par S. al `Azm touche aux divers domaines et révèle son souci de traiter de n'importe quel fait en vertu des exigences de l'esprit scientifique. lI s'en sert pour accéder à des vérités établies sur des bases réelles et scientifiques tout en récusant l'approche conceptuelle et figée de la réalité. Ne visant pas uniquement et arbitrairement la déconstruction des idéologies religieuses et politiques, il conçoit une société arabe affranchie des contraintes aveugles exercées par l'autorité (...) politique et religieuse. Une société débarrassée de ses illusions religieuses ainsi que de ses appartenances confessionnelles et fanatiques, et fondée sur des bases laïques et socialistes. (shrink)

David Brophy’s translation of this classic East Turkistani hagiography is an extraordinary achievement and a model of the translator’s art. His challenging Chag.

An analysis and criticism of the views of Isfahani, Ha’iri, Tabataba’i and Misbah Yazdi on rational and moral obligations is presented. Each of these authors has offered a different theory about the source of the concept of such obligations, and the relation of obligations to prescriptive statements. The author follows his criticisms of these views with his own theory of rational and moral obligations, according to which obligations are realities that the mind grasps through intuitions on the basis of (...) which the concept is formed. (shrink)

The stagnant and even underdeveloped condition of Muslims all over the world has raised concerns among scholars. Many are trying to offer solutions to restore Islamic civilization to its peak. Various proposals lead to the reconstruction of philosophical elements, including epistemology and worldview, to more practical ones, such as the Islamization of knowledge. This study tries to compare the concept of worldview and its implications for the Islamization of knowledge from two major contemporary figures. The two are Syed Muhammad Naquib (...) Al-Attas, a mainstream leader of the Islamization of knowledge from Malaysia, and Ayatullah Muhammad Taqie Miṣbāḥ Yazdī, a neo-Sadrian philosopher from Persia. This research used a qualitative approach, namely the method of literature study to understand the Islamic worldview from the perspective of the two figures and what the implications are for the Islamization of knowledge. The results of the study revealed they both believe in the importance of a genuine worldview as the basis for the reconstruction of Muslims at the individual level and Islam at the level of civilization. However, they adhere to different ontological and epistemological arguments. In Al-Attas, the commitment to sacred texts as well as the interpretation of classical scholars makes the model of Islamization of knowledge tend to be backward and reactionary towards the West. As for Ayatullah Yazdī, prioritizing reason and demonstration has led to a model of Islamization of science that is critical and open for dialogue toward Western science. (shrink)

Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science (...) of kalām, Saffār asserted that the kalām should be learned. When systematical vindication of the science of kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the kalām among Ḥanafī-Māturīdīs. Even though he does not state its systematic, it can be understood that vindication of kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation. Al-Ṣaffār’s defending the science of kalām shows that there were opposite thoughts against kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- SUMMARY: Abū Ishāq Ibrahīm b. Ismāil Zāhid al-Ṣaffār al-Bukhārī is a scholar belonging to the Ḥanafī theological tradition which was improved by the contribution of Ḥanafī theologians who used thinking system of Abū Ḥanīfa (d. 150/767) as base and adopted Abū Manṣūr al-Māturīdī (d. 333/944) and his thoughts in historical process. The contents of his theological works Talkhīs al-adilla li-qawāʿid al-tawḥīd and Risāla fī al-Kalām, the method that he used, and references to his works made by Ottoman and Arab scholars indicate that he is an important Māturīdī theologian. The article focuses on his defense of the science of Kalām. -/- In Talkhīs al-adilla, there are two sections including the subject of naming, and importance and necessity of Kalām discipline. Here, the necessity of learning Kalām and its value are defended in detail. -/- Besides, rumors “Abū Ḥanīfa turned away from the science of Kalām in his doomsdays” and that “He prohibited to make occupation with Kalām completely” are evaluated. -/- When systematical vindication of the science of Kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the Kalām among Ḥanafī Māturīdīs. Even if Abū Manṣūr al-Māturīdī, Abū al-Yusr al-Bazdawī (d. 493/1100) and Abū Muʿīn al-Nasafī (d. 508/1115) defend that the science of Kalām is not wrong for religion; yet, the vindication of Kalām does not take a place under a separate title and in a detailed manner in any of Māturīdī theologians works. -/- The method that al-Ṣaffār used when he is defending the science of Kalām, differs from strategy of Abū Ḥanīfa. While Abū Ḥanīfa has mentioned that there is a need for the science of Kalām under these new circumstances, al-Ṣaffār has defended theologians who were charged with being Ahl al-Bidaʿ, by trying to prove that the prophets especially the Prophet Ibrāhīm, even the Companions of the Prophet Muḥammad (Ṣaḥāba) and the Successors of the Companions (Tābiʿūn) scholars use their minds and make arguments in religious matters. In this respect, he emphasizes that the Qurʾān orders to think and discuss gently, not to be stay in silence: “And dispute with them, using what is best” (16.125-126). Therefore, he states that this discipline which took a mission to explain and defend the creed of Islam (ʿaqīda), cannot be characterized as an innovation (bidʿah) or illicit. -/- His vindication method can be defined as a more developed type of method that Abu’l-Ḥasan al-Ash’arī’s (d. 324/935) used in Risāla fī istiḥsān al-khawḍ fī ʿilm al-kalām. Even though he does not state its systematic, it can be understood that vindication of Kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation: -/- a) Explanation: Explaining the necessity and importance of the science of Kalām by giving information about its definition, names, value and place among other principles. -/- b) Demonstration: Revealing the religious basics of the science of Kalām from the Qurʾān, the Sunna of the Prophet Muḥammad, the Companions of the Prophet, and the Successors of the Companions thus specifying that it is legitimate for religion. -/- c) Refutation: Replying the claims having aim to weaken the value of Kalām principle and its religious legality. -/- Al-Ṣaffār describes ‘the science of Kalām’ as ‘Knowing the Real with the evidences which help to reach the absolute information’. By allocating the concept of 'Ḥaqq', he repeats the definition of Kalām as “it is to know God with certain evidences” in a part of his work, and “it is to know the principles of religion (uṣūl al-dīn) with certain evidences” in another part. He describes Kalām as “Knowing ḥaqq / God / uṣūl al-dīn by depending on evidence”, and tries to prove that it is wrong to consider a science which performs the stated duty, as illicit and abominable and thus turn away from it. -/- Al-Ṣaffār thinks that it is right to call this principle as ‘Kalām’ because of the certain evidences leading to the truth that this science has used. This thought was defended by other theologians as well. -/- For example, according to Saʿd al-Dīn Masʿūd al-Taftazānī (d. 792/1310) it seems like to say “This is the word (kalām), not the other knowings” by the way of the power of evidences used in Kalām.Thus, it is appropriate to give name Kalām for this science which based on certain evidences. -/- Al-Ṣaffār’s explanations revealed in scope of vindication of the Kalām are adopted by some of following scholars. Ḥusām al-Dīn al-Sighnāqī (d. 714/1314) in his book called al-Tasdīd sharḥ al-Tamhīd fī qawāʿid al-tawḥīd quotes Saffâr’s explanations as the same. -/- Al-Ṣaffār indicates that the method told in the Qurʾān is to reply questions about religion, beliefs and rejection instead of remaining in silence. The duty taken on by Kalām is this vindication activity performed by the prophets whose examples are described in the Qurʾān and which is legal and demanded. His way of thinking and vindication of the Kalām resembles that of Abū Manṣūr al-Māturīdī. Al-Māturīdī says, “Prophets and we were ordered to invite infidels to Islam. When this invitation happens, the respondents will ask for evidence and explanation, and discussion will be inevitable. Therefore, discussing and talking about subjects of Kalām is not objectionable”. -/- Thoughts of al-Māturīdī and al-Ṣaffār regarding the vindication of the Kalām were repeated by Nūr al-Dīn al-Ṣābūnī (d. 580/1184), and Fakhr al-Dīn al-Rāzī (d. 606/1210) later. According to al-Ṣābūnī, the evidences put against deniers and especially the discussion made by the Prophet Ibrāhīm to defend his own belief, prove the legality of Kalām discipline. Likewise, according to al-Rāzī, the duty of Kalām is just an activity performed already in the Qurʾān and ordered to the prophets. At this point of view, since the prophets were leading to Kalām, banning this activity is nonsense. -/- According to al-Ṣaffār, the reason for why Abu Hanifa avoids his son Hammād from these discussions is that Abu Hanifa does not like discussions based on obstinate. Otherwise, it cannot be that Abū Ḥanīfa prohibits to learn Kalām and make discussion about Kalām. According to him, this behavior of Abū Ḥanīfa results from that people discussing with him are ignorant about the subject of Kalām, discussion turns to an obstinate, and coming to an end of discussion seems impossible. This comment of al-Ṣaffār is quoted in Miftāḥ al-saʿāda wa-miṣbāḥ al-siyāda by ʿIṣām al-Dīn Aḥmed b. Muṣṭafā Tashköprüzāde (d. 968/1561) and in Minaḥ al-rawḍ al-azhar fī sharḥ al-Fiqh al-akbar by ʿAlī b. Sulṭān Muḥammad al-Qārī (d. 1014/1606) as same as his words. -/- Al-Ṣaffār’s defending the science of Kalām shows that there were opposite thoughts against Kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania.In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of Kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists (fuqahāʾ). Because some of the Ḥanafī jurists thought that Abū Ḥanīfa forsook occupation with the science of Kalām and even he prohibited his son to have interest in this discipline. But some of Ḥanafī theologians such as al-Māturīdī, al-Nasafī and al-Ṣaffār protested this thought which describes Abū Ḥanīfa as a banner for Kalām. -/- His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- His book Talkhīs al-adilla li-qawāʿid al-tawḥīd is a unique source in terms of containing vindication of the Kalām in detail and also influencing the approaches of the next period scholars. (shrink)

In some works of Fahr al-Dīn al-Rāzī (d. 1210), there is a discourse related to the claim that textual evidence produces uncertainty. This claim was put forward as a theory based on approximately eleven premises although this number varies in some of his works. According to this theory, textual evidences are not convenient for drawing definite conclusions about the meanings indicated by these evidences due to the situations which is caused by (ⅰ) the language itself and (ⅱ) the use of (...) the speaker of the language and (ⅲ) understanding of listener respectively. There is an additional phrase “This claim is not valid absolutely” in some of the works that mention this theory. Even though that is the case, this addition is not enough -at first glance- to solve the problem. If the problem of the uncertanity of textual evidence, which was put forward systematically for the first time by Fahr al-Dīn al-Rāzī as far as is known, is accepted in the borad sense it might cause some critical problems concerning the science of Kalām. The most important one among these problems can be presented in this way: In the science of Kalām, it is claimed that the certain (yakīnī) propositios and certain evidences are used in the issues that Kalām deals with and substantiates. On the other hand, the true narrative (al-khabar al-sādiq) is counted as one of the sources of knowledge in this science. The true narrative has subsections in the form of narratives transmitted from so many groups of people that are almost impossible to agree on a lie. Because all of these have reached us by way of words and narration, the issue of the uncertanity of textual evidence renders these subsections problematic. Consequently, one of the sources of knowledge in the science of Kalām happens to lose its reliability. In the present work, the following problem is analyzed: The problem of the uncertanity of textual evidence in that it causes one fundamental source of knowledge to be eliminated in the science of Kalām. [In the present paper] Two solutions will be offered to solve the problem: (a) Questioning how the issue was discussed after Rāzī and how Rāzī was understood, then showing which understanding is in accordance with Rāzī's statements. For, in order to reach the most accurate conclusion about a problem, how the issue is understood and explained in the historical process has a very important position. To solve a problem regarding a scholar like Rāzī, who left many works that must be examined from a holistic point of view, it is extremely important to consider first-hand his students, close followers and critics. (b) Showing the field and issues in which the textual evidence can be used epistemologically" through "the tripartite division of the issues whose knowledge is sought to be attained, as known only by reason, known only by transplantation, and known by both" in Kalām. Because the division of the issues according to the ways and sources of knowledge will reveal which information sources can be used in what kind of issues and where they will pose a problem when used. Accordingly, the power or consistency of an information source should be examined through issues that are not objectionable in their epistemological use. The aim of this study is to solve the problem in two ways to have been mentioned. (shrink)

One of the most obvious differences between recent Shi’ite and Sunni political activism is the dominance of clerical leadership in the former and lay leadership in the latter. This article examines the reasons for this difference, analysing the authority theories of three contemporary Iraqi Shi’ite clerics. Ayatallah Baqir al-Hakim, until his death in 2003, was the ideologue of the Supreme Council for Islamic Revolution in Iraq, the military wing of which is the Badr Corps. Ayatallah Kazim al-Ha’iri is considered the (...) successor of the late Ayatallah Sadiq al-Sadr; the latter was the ideological inspiration for the Mehdi Army led by Sadiq al-Sadr’s son Muqtada al-Sadr. The relationship between Ha’iri and Muqtada has been tested in the recent past, and the two have distanced themselves from each other. In 2004, Ha’iri officially announced that Muqtada is not his representative in Iraq. Hence the analysis in this article represents the tradition of Shi’i thought from which Muqtada has emerged, rather than the specific doctrine to which he subscribes. Muqtada’s legal doctrine is difficult to ascertain given that he has not yet written a comprehensive work of jurisprudence. Grand Ayatallah Ali Sistani is certainly the most internationally respected of the three scholars. Considered the leading Ayatallah in Iraq (and perhaps the Shi’ite world in general), Sistani successfully negotiated the end to the occupation of Najaf by the Mehdi Army and is credited with masterminding the success of the United Iraqi Alliance in the Iraqi elections of January 2005. This article compares and contrasts the three thinkers’ theories of religious and political authority, including their differing conceptions of the ulama (scholarly elite) and their power within the community. This leads on to a brief consideration of the political theories of Baqir al-Hakim and Ha’iri. (shrink)

Egypt immediately conjures images of the pyramids, the temples, and the Sphinx in the desert. Early photographs of Egypt took these ancient monuments as their primary subjects, and these have remained hugely influential in constructing our view of the country. But while Egypt and its monuments have been regularly photographed by foreigners, little is known about the early days of photography among Egyptians. Photography and Egypt examines both, considering a wide range of images from the mid-nineteenth century to the present (...) day, including studio portraits, landscapes, and photojournalism. Two forces drove photography’s early development in Egypt: its use as an essential tool of archaeology and the accelerating effects of archaeological photographs on the burgeoning tourism industry. In this richly illustrated book, Maria Golia examines these twin drives, while looking closely at the work of early Egyptian photographers such as Colonel Mohammed Sadiq, Mohammed Badr, and Atiyya Gaddis, many of whom have never before been studied. Golia examines how photography was also employed for propaganda purposes, including depictions of celebrated soldiers, workers, and farmers; and how studio-based photography was used to portray the growing Egyptian middle class. Today’s young photographic artists, Golia reveals, use the medium both to celebrate everyday life and to indict the political and social conditions that contribute to their hardship, with photography bearing witness to this history—as well as helping to shape it. (shrink)

In the current era of disruption, causality cannot be opposed to religion, so the independence of reason can contribute to the development of contemporary global thought in the Islamic world. This paper seeks to uncover the roots of the periodization of the philosophy of Islamic rationalism in the view of Zaki Naquib Mahmud. The primary data source is three books titled Arabiy baina Tsaqafatain, Tajdid Al-Fikr Al-Arabi, and Al-Ma’qul wa al-La Ma’qul fi Turatsina al-Fikribaik. Research data is a discourse that (...) contains elements of religion and rationalism. The process of collecting data in this study is by studying literature and tracking various references related to the study’s focus. Data analysis techniques are carried out by the method of content analysis. Data validity using a triangulation model, by comparing data and relevant theory. The result of this study is that there are five phases of periodization of the philosophy of Islamic rationalism in the perspective of Zaki Naquib Mahmud, namely simple thinking [misykat] represented by Ali ibn Abi Talib; the lamp of reason [misbah] is characterized by the occurrence of philosophical debates about leadership and the great sin; the lamp glass [Zujajah al Misbah] is marked by the appearance of Bayt al-Ḥikmah in Baghdad; the luminous star [kaukab durriy] represented by the emergence of the Brotherhood of ash Shafa; and the endowed tree [syajarah mubarakah]. In this last phase, Zaki Naquib Mahmud positioned Ibn Rushd’s rationalism as an appropriate representation so as not to regress, even allowing for the realization of the renaissance in the Islamic world. This reflection of thought is expected to be able to inspire the millennial generation of Muslims about the importance of the philosophy of rationalism in the Islamic traditionContribution: This article contributed to the goal of HTS Theological Studies to promote transdisciplinary aspects of religious studies in the international theological arena on philosophy in literary texts. (shrink)

The imsāk time, which was declared by adding the tamkīn time to the time when the sun was 19 degrees below the horizon until 1982, was changed to -18 degrees as of 1983 with the new application of the Presidency of Religious Affairs, and the tamkīn practice was completely abolished. The change decision, which caused heated discussion and confusion in the public, caused some criticism and accusations to the Turkish Presidency of Religious Affairs. In particular, it is seen that criticism (...) focus on two issues: The first is whether the moment when the enlightenment of sun first appears or the moment when it spreads well will be taken as the basis for determining the al-fajr al-sādiq, which is the beginning time of fasting. The second is whether the altitude angle of the sun will be -19 degrees or -18 degrees in determining the al-fajr al-sādiq. According to the claimers, on both issues, Islamic scholars prefer the first view, while European Christian astronomy scholars prefer the second view. The Presidency of Religious Affairs, on the other hand, abandoned the view of Islamic scholars and adopted the view of Christians. This article deals with the examination, analysis and criticism of the criticism made by Prof. Dr. Ahmet Şimşirgil about the change in the beginning of the fast and also expressed by some calendar makers. The aim of the study is to determine whether the arguments put forward in the criticisms expressed by the claimants are correct. In other words, this study deals with the criticism of the criticisms directed at the change in the time of imsāk. In the study, whether the of the parties to the relevant decision of the Presidency of Religious Affairs and the evidence they put forward overlap with the information in the basic fiqh (Islamic jurisprudence) and astronomy works, based on text analysis, is discussed in a comparative way. There is no consensus among the scholars of fiqh and astronomy on the both issues according to the obtained results, and the evidence put forward for the criticism does not prove the claims. The research is important in terms of making a critical contribution to the current imsāk debates, which occupy a large part of the society, and placing the discussions on a scientific basis. (shrink)

Suyolcu-zāde Nahrī Aḥmad (d.1182/1768-1769) was an important sûfî poet being a member of Ismā‘īl Rūmī branch, the sect of Qādiriyya. He carried out the duty of spiritual and ethical guidance at Qādiriyya Lodge in Tekirdağ. Besides his sûfî character, he was a poet having an extensive knowledge about the theoretical and aesthetical bases of Dīwān literature. The only original copy of Nahrī’s Dīwānçe including his poems registered in the Vatican Library, Turkish Manuscripts, nr. 235. There are forty-five Turkish, twelve Arabic (...) and three Persian poems by Nahrī in this copy. The goal of this article is to present the formal and contextual features of Nahrī’s poems in Dīwānçe in the light of the analysis on some poems that we chose. Any study was not found about the poet’s life and poems in the literature review we made. In this study, poems are classified according to the verse form and the language, and the number of couplets, type of prosody, form, style and content of the chosen poems are evaluated accordingly. This study has importance in terms of providing insight about the Religious-Sûfîstic belief in the region and period of Nahrī Aḥmad who was a sûfî poet and a member of Qādiriyya sect. In addition, the study gives information about many important influencers of the period, particularly Niyāzī-i Miṣrī and inform the readers about these influencers’ and sûfîs’ effects on Nahrī’s poems and ideas. The study also makes contribution to determining literary-sûfistic terminology of 18th century.Summary: Suyolcu-zâde Nahrī Aḥmad (d.1182/1768-1769) was a member of Qādiriyya Dervish Convent in Tekirdag where he was born. He became the head sheikh of this convent following his father Sheikh Muḥammad Efendi and worked for the convent in several ways. Nahrī Aḥmad moved back to his hometown in 1182/1768-1769 after completing his Hajj duty and died soon after that. Nahrī had two works according to Osmanlı Müellifleri (Ottoman Authors) and it is stated that the first one of these two works is about “unity of existence”. It should be mentioned that we haven’t found a copy of this work yet. The other work of Nahrī is his Dīwānçe, which includes his poems. The only copy of this significant work is registered in Vatican Library, Turkish Manuscripts, nr. 235. In this study, we had the chance to determine a third work of Nahrī which has never been mentioned in the related literature. This third work that we determined is based on the information in an Arabic poem on the page 21a of the poet’s Dīwānçe. This book that we determined is an interpretation book completed in 1166/1752-53 but Nahrī Aḥmad didn’t mention the name of the work. Nahrī Aḥmad was a spiritual guide and sufi, and he was assigned to the duty of showing the true path in dervish lodge following his madrassa education, learning Qādiriyya lodge’s morals and methods and completing his “spiritual journey”. Besides these, he was a significant poet who could write poems in Arabic, Persian and Turkish languages and he was literary competent who knew the theoretical and aesthetic rules of Dīwān literature and used these features professionally in his works. When Nahrī’s poems are analyzed, it can be seen that he adopted the understanding of existence, knowledge and belief based on Islamic Sufism. Besides, it can be seen that he internalized the significant Religious-Sufi Turkish literature figures including especially Yūnus Emre.In the copy of his Dīwānçe, registered in Vatican Library, there are forty-five Turkish, twelve Arabic and three Persian poems. There are two other poems that weren’t written by Nahrī in the same work. These poems were written by a poet with penname of ‘Ᾱrif in the period when Nahrī’s son Muḥammad Muṣlih al-Dīn was the head sheikh in the same Dervish convent. These historical poems are significant as they describe the re-building of ruined Tekirdag Qādiriyya convent after Nahrī’s period. The goal of this article is to present the formal and contextual features of poems in Nahrī’s Dīwānçe on the basis of chosen poems. As far as we could determine, there is no other study on Nahrī’s works. Nahrī’s Dīwānçe wasn’t a kind of rearranged work of collected poems. Therefore, we classified the poems in terms of the form and language and evaluated the number of couplets, aruz prosody, shape, type and content. Poems of Nahrī in Dīwānçe in terms of verse style are: Four Turkish, three Arabic, one Persian ode, one Turkish compounded stanza, seventeen Turkish, nine Arabic and one Persian major stanza, three Turkish five-line stanzas, two Turkish pentastichs, eighteen Turkish and one Persian lyric.Nahrī Aḥmad wrote five-line stanzas for three of Niyāzī-i Miṣrī’s lyrics and one of Bāqī’s lyrics. He wrote parallel poems about one pentastich, one lyric and one other poem written in a specific style of blank verse of Niyāzī-i Miṣrī. Besides, there is also an original poem that is quite unique in the work. Nahrī wrote five couplets before each verse in Niyāzī-i Miṣrī’s ode which resulted in the creation of a common ode. Poems in Dīwānçe are contextually religious-Sufi based. ‘Abd al-Qādir al-Jīlānī, Ismā‘īl Rūmī who was the founder of the order of Rūmiyya branch and other sheikhs of Qādiriyya dervish order are the main names mentioned in the poems. One other significant point in Nahrī’s poems is that he had a deep love and respect for Niyāzī-i Miṣrī. There are praises, quintets and parallel poems about Miṣrī in Dīwānçe which shows Niyāzī-i Miṣrī’s effect on his work. This effect is so great that it covered not only the content but also there are the signs of the effect in terms of metaphoric language, words and verses. It can be said that ‘Abd al-Qādir al-Jīlānī and Niyāzī-i Miṣrī, a member of Khalwatī order, were two significant names that surrounded the mental world of Nahrī, located in the texture of his poems and gave characteristic features to his works. There is a great number of historical poems in Nahrī’s Dīwānçe. He wrote twenty-six historical verses about various historical issues such as birth and death, construction of mosque, dervish monastery, zawiya, pavilion, repairing of mansion, renovation of dervish convent, enthronement of Sultan and appointment of Grand Vizier. Also, there are some other important parts in Nahrī’s Dīwānçe such as invocation, praise and self-adulation.Although there are not many poems in the previously mentioned copy in Vatican Library, there are various names mentioned in these poems. When these poems are analyzed, it can be seen that there are the names of some prophets, some companions of Prophet Muḥammad such as ‘Alī, Ja‘far al-Sādiq, some Persian legendary characters such as Afrāsiyāb, Rustem and Anūshirwān, some Sufi names such as Manṣūr al-Hallaj, Jalāl al-Dīn Rūmī, Shams al-Dīn of Tabrīz, Ḥācī Bektash Velī, Ibn al-‘Arabī and Bāyazīd al-Bisṭāmī, philosopher Galen and famous love heroes Laylā and Majnūn. That is to say, the poet has a rich world of references. On the other hand, there are the names of some works mentioned in Dīwānçe. Epistle of Niyāzī-i Miṣrī named Devre-i ‘Arshiyya, and Ibn al-‘Arabī’s al-Futūhāt al-Makkiyya are the other names mentioned in the work. Name of the places included in Nahrī’s poems are: Aden, Aqmescit, Baghdad, Baghcesaray, Baṭḥā, Balkh, Dimashq, Ḥijāz, Iraq, Iran, Cairo, Ken‘ān, Karbalā, Qılburun, Crimea, Kirmān, Egypt, Nemce, Rūm, Sanaa, Shām, Yemen. This study has importance in terms of providing insight about the religious-sûfî belief in the region and period of Nahrī Aḥmad who was a sûfî poet and a member of Qādiriyya sect. In addition, the study gives information about many important influencers of the period, particularly Niyāzī-i Miṣrī. Moreover, it informs the readers about these influencers’ and sûfîs’ effects on Nahrī’s poems and ideas. The study also makes contribution to determining literary-sûfistic terminology of 18th century. (shrink)

This eleventh volume of Collected Papers includes 90 papers comprising 988 pages on Physics, Artificial Intelligence, Health Issues, Decision Making, Economics, Statistics, written between 2001-2022 by the author alone or in collaboration with the following 84 co-authors (alphabetically ordered) from 19 countries: Abhijit Saha, Abu Sufian, Jack Allen, Shahbaz Ali, Ali Safaa Sadiq, Aliya Fahmi, Atiqa Fakhar, Atiqa Firdous, Sukanto Bhattacharya, Robert N. Boyd, Victor Chang, Victor Christianto, V. Christy, Dao The Son, Debjit Dutta, Azeddine Elhassouny, Fazal Ghani, Fazli (...) Amin, Anirudha Ghosha, Nasruddin Hassan, Hoang Viet Long, Jhulaneswar Baidya, Jin Kim, Jun Ye, Darjan Karabašević, Vasilios N. Katsikis, Ieva Meidutė-Kavaliauskienė, F. Kaymarm, Nour Eldeen M. Khalifa, Madad Khan, Qaisar Khan, M. Khoshnevisan, Kifayat Ullah,, Volodymyr Krasnoholovets, Mukesh Kumar, Le Hoang Son, Luong Thi Hong Lan, Tahir Mahmood, Mahmoud Ismail, Mohamed Abdel-Basset, Siti Nurul Fitriah Mohamad, Mohamed Loey, Mai Mohamed, K. Mohana, Kalyan Mondal, Muhammad Gulfam, Muhammad Khalid Mahmood, Muhammad Jamil, Muhammad Yaqub Khan, Muhammad Riaz, Nguyen Dinh Hoa, Cu Nguyen Giap, Nguyen Tho Thong, Peide Liu, Pham Huy Thong, Gabrijela Popović‬‬‬‬‬‬‬‬‬‬, Surapati Pramanik, Dmitri Rabounski, Roslan Hasni, Rumi Roy, Tapan Kumar Roy, Said Broumi, Saleem Abdullah, Muzafer Saračević, Ganeshsree Selvachandran, Shariful Alam, Shyamal Dalapati, Housila P. Singh, R. Singh, Rajesh Singh, Predrag S. Stanimirović, Kasan Susilo, Dragiša Stanujkić, Alexandra Şandru, Ovidiu Ilie Şandru, Zenonas Turskis, Yunita Umniyati, Alptekin Ulutaș, Maikel Yelandi Leyva Vázquez, Binyamin Yusoff, Edmundas Kazimieras Zavadskas, Zhao Loon Wang.‬‬‬‬. (shrink)

This tenth volume of Collected Papers includes 86 papers in English and Spanish languages comprising 972 pages, written between 2014-2022 by the author alone or in collaboration with the following 105 co-authors (alphabetically ordered) from 26 countries: Abu Sufian, Ali Hassan, Ali Safaa Sadiq, Anirudha Ghosh, Assia Bakali, Atiqe Ur Rahman, Laura Bogdan, Willem K.M. Brauers, Erick González Caballero, Fausto Cavallaro, Gavrilă Calefariu, T. Chalapathi, Victor Christianto, Mihaela Colhon, Sergiu Boris Cononovici, Mamoni Dhar, Irfan Deli, Rebeca Escobar-Jara, Alexandru Gal, (...) N. Gandotra, Sudipta Gayen, Vassilis C. Gerogiannis, Noel Batista Hernández, Hongnian Yu, Hongbo Wang, Mihaiela Iliescu, F. Nirmala Irudayam, Sripati Jha, Darjan Karabašević, T. Katican, Bakhtawar Ali Khan, Hina Khan, Volodymyr Krasnoholovets, R. Kiran Kumar, Manoranjan Kumar Singh, Ranjan Kumar, M. Lathamaheswari, Yasar Mahmood, Nivetha Martin, Adrian Mărgean, Octavian Melinte, Mingcong Deng, Marcel Migdalovici, Monika Moga, Sana Moin, Mohamed Abdel-Basset, Mohamed Elhoseny, Rehab Mohamed, Mohamed Talea, Kalyan Mondal, Muhammad Aslam, Muhammad Aslam Malik, Muhammad Ihsan, Muhammad Naveed Jafar, Muhammad Rayees Ahmad, Muhammad Saeed, Muhammad Saqlain, Muhammad Shabir, Mujahid Abbas, Mumtaz Ali, Radu I. Munteanu, Ghulam Murtaza, Munazza Naz, Tahsin Oner, ‪Gabrijela Popović‬‬‬‬‬, Surapati Pramanik, R. Priya, S.P. Priyadharshini, Midha Qayyum, Quang-Thinh Bui, Shazia Rana, Akbara Rezaei, Jesús Estupiñán Ricardo, Rıdvan Sahin, Saeeda Mirvakili, Said Broumi, A. A. Salama, Flavius Aurelian Sârbu, Ganeshsree Selvachandran, Javid Shabbir, Shio Gai Quek, Son Hoang Le, Florentin Smarandache, Dragiša Stanujkić, S. Sudha, Taha Yasin Ozturk, Zaigham Tahir, The Houw Iong, Ayse Topal, Alptekin Ulutaș, Maikel Yelandi Leyva Vázquez, Rizha Vitania, Luige Vlădăreanu, Victor Vlădăreanu, Ștefan Vlăduțescu, J. Vimala, Dan Valeriu Voinea, Adem Yolcu, Yongfei Feng, Abd El-Nasser H. Zaied, Edmundas Kazimieras Zavadskas.‬‬. (shrink)