Drawing on social cognitive theory, this study extends our understanding of the relationship between ethical leadership and employee work engagement, by exploring self-efficacy as an important mediating variable. In addition, we propose that the quality of LMX moderates the relationships such that the direct and indirect relationships between ethical leadership, self-efficacy, and work engagement are stronger when the quality of LMX is high. Data collected in two-waves from 373 respondents working in different manufacturing organizations of Pakistan supported our hypothesized theoretical (...) model. Theoretical and practical implications are discussed. (shrink)

The mathematical model of physical problems interprets physical phenomena closely. This research work is focused on numerical solution of a nonlinear mathematical model of fractional Maxwell nanofluid with the finite difference element method. Addition of nanoparticles in base fluids such as water, sodium alginate, kerosene oil, and engine oil is observed, and velocity profile and heat transfer energy profile of solutions are investigated. The finite difference method involving the discretization of time and distance parameters is applied for numerical results by (...) using the Caputo time fractional operator. These results are plotted against different physical parameters under the effects of magnetic field. These results depicts that a slight decrease occurs for velocity for a high value of Reynolds number, while a small value of Re provides more dominant effects on velocity and temperature profile. It is observed that fractional parameters α and β show inverse behavior against u y, t and θ y, t. An increase in volumetric fraction of nanoparticles in base fluids decreases the temperature profile of fractional Maxwell nanofluids. Using mathematical software of MAPLE, codes are developed and executed to obtain these results. (shrink)

This study examined the influence of ethical leadership on knowledge sharing, the mediating role of psychological ownership, and the moderating effect of professional commitment between ethical leadership and knowledge sharing. Data were collected from 307 public listed Pakistani companies’ employees. Statistical analyses were performed by using SPSS Version 25 and AMOS version 22. The findings indicate a positive relationship between EL and KS behavior. Additionally, the impact of EL on KS was partially mediated by psychological ownership. Furthermore, professional commitment buffers (...) the link between EL and KS. This study contributes to the body of knowledge in the field of leadership by confirming the role of ethics. The results show that ethical leaders develop employee attitudes that contribute to employee KS behavior. Ethical leaders create and encourage a learning culture to enhance organizational performance. This study adds to the little data on the positive impact of EL on listed company’s employees and addresses the gaps in previous studies on the role of EL in changing environments. In addition, professional commitment as a moderator has not been previously investigated with ethical leadership antecedents. (shrink)

This study aimed to investigate the role of religious and cultural education in solving radicalism conflicts that occurred in the Sibolga community in Indonesia. The method used in this research was qualitative with the type of grounded research. This study involved educational stakeholders and traditional as well as cultural leaders as informants in collecting data. These informants were chosen by using a purposive sampling technique. The data obtained in this study were qualitative data that were analysed descriptively by applying the (...) data triangulation technique. This study’s results indicated that two elements were used as steps to resolve the radicalism conflict that occurred in the Sibolga community in Indonesia. The two elements were educational elements and cultural elements. The educational element played a role in building the students’ character and creating tolerance among religious communities to maintain unity and integrity among citizens. Cultural elements acted as controllers of differences in society with all customs that were binding in society. Contribution: This article contributes to the completion of solutions for the many perpetrators of religious radicalism involving students. The role of religious and cultural education as a resolution of radicalism conflicts. In fact, the conflict resolution steps taken through these two elements had been successfully implemented in the Sibolga community, Indonesia, as one of the areas affected by radicalism. (shrink)

Workers can be fired from jobs, citizens sent to jail, and adolescents more likely to experience depression, all because of algorithms. Algorithms have considerable impacts on our lives. To increase user satisfaction and trust, the most common proposal from academics and developers is to increase the transparency of algorithmic design. While there is a large body of literature on algorithmic transparency, the impact of unethical data collection practices is less well understood. Currently, there is limited research on the factors that (...) affect users’ trust in data collection practices and algorithmic transparency. In this research, we explore the relative impact of both factors as they relate to important outcome measures such as user’s trust, comfort level, and moral acceptability. We conducted two pilot studies to learn what real users consider to be ethical and unethical data collection practices, as well as high and low transparency for algorithms. We then used these findings in a 2 × 2 design to examine how transparency and the acceptability of data collection practices impact users’ acceptance, comfort, and trust in algorithms. Our results suggest that the singular emphasis on algorithmic transparency may be misplaced. Given the difference in their impact to increase acceptance, trust, and user satisfaction, a more effective strategy would be to also understand and abide by users’ views of ethical data collection practices. (shrink)

Prior research has consistently established the pragmatic nature of literature regarding occupational injuries and accidental happenings faced by nursing professionals. However, current realities require a subjective approach to identify preventative measures that could influence occupational health and safety in healthcare sectors. A qualitative design followed a descriptive approach to assess unbiased opinions towards occupational obstructions that lead to accidental happenings. This study used the social capital framework in particular as a support resource to eliminate its detrimental effects on nurse's capacity (...) to serve their patients. The findings extended the fundamental understanding of social capital from social ties to workplace and personal ties as potential mechanisms of support. Healthcare organizations need to redefine their control policies to provide the ultimate support to their care agents. A social capital model offers nursing practitioners and nursing managers an approach for building evidence‐based policies with implications for nurse's safety, education and training. (shrink)

In this study, we examine the equity premium of seventeen nonfinancial sectors covering sample 306 firms using monthly data from January 2002 to December 2018. Two-stage least square method is applied to estimate the macro-based multifactor model. It is found that the market premium and the interest rate factors are significantly affecting the industry equity premium of all the nonfinancial sectors. However, there exists a positive effect of other macroeconomic variables such as money supply, foreign direct investment, and industrial production (...) which is different for the different sectors based on its nature of product and services they offered. The industries based on their product development which are linked to particular macroeconomic variables have more effect than others such as increase in money supply which cannot increase the sale of pharmaceutical products until needed. Similarly, an interesting insight reveals that industries producing seasonal goods, e.g., food producing, are not very much affected by macroeconomic variables but the change in seasons and similar results also revealed for tobacco industry. (shrink)

The relationship between psychology and mysticism has gained a great deal of currency over the years. Various psychological models have provided theoretical foundations allowing the researchers to grasp profound varieties and nuances in mystical experiences across cultures and religious traditions. This has, in fact, broadened the canvass for mystical studies. The current paper attempts to carry out a psychological analysis of mystical experience of a character named Kimya in Muriel Maufroy’s novel “Rumi’s Daughter”. The study carries out an analysis of (...) how the mystic’s experience of the Divine can be translated in terms of a psychological process of personality disintegration initiated by a conflict, deconstruction of preconceived notions and beliefs and ultimately leading towards secondary integration of personality. Kazimierz Dabrowski’s theory of positive disintegration is employed as a framework to analyse her spiritual encounter. Through a minute textual analysis of the novel, the research reveals certain parallels between the process of personality development and mystical experience. It confirms the contention that the culmination of mystical union underlies psychological wellbeing and serenity on the part of mystic. The study also shows that mystics are those rare individuals who are capable of reaching the final level of personality development characterised by self-autonomy and higher level of consciousness. (shrink)

Let G = V G, E G be a molecular graph, where V G and E G are the sets of vertices and edges. A topological index of a molecular graph is a numerical quantity which helps to predict the chemical/physical properties of the molecules. The Wiener, Wiener polarity, and the terminal Wiener indices are the distance-based topological indices. In this paper, we described a linear time algorithm that computes the Wiener index for acyclic graphs and extended this algorithm for (...) unicyclic graphs. The same algorithms are modified to compute the terminal Wiener index and the Wiener polarity index. All these algorithms compute the indices in time O n. (shrink)

A topological index can be focused on uprising of a chemical structure into a real number. The degree-based topological indices have an active place among all topological indices. These topological descriptors intentionally associate certain physicochemical assets of the corresponding chemical compounds. Graph theory plays a very useful role in such type of research directions. The hex-derived networks have vast applications in computer science, physical sciences, and medical science, and these networks are constructed by hexagonal mesh networks. In this paper, we (...) determined the exact values of vertex-edge-degree-based topological descriptors for hex-derived networks HDN 1 p and HDN 2 p, which are generated by the hexagonal network of dimension p. (shrink)

The correlation coefficient between two variables plays an important role in statistics. Also, the accuracy of relevance assessment depends on information from a set of discourses. The data collected from numerous statistical studies are full of exceptions. The Pythagorean fuzzy hypersoft set is a parameterized family that deals with the subattributes of the parameters and an appropriate extension of the Pythagorean fuzzy soft set. It is also the generalization of the intuitionistic fuzzy hypersoft set, which is used to accurately assess (...) insufficiency, anxiety, and uncertainties in decision-making. The PFHSS can accommodate more uncertainties compared to the IFHSS, and it is the most substantial methodology to describe fuzzy information in the decision-making process. The core objective of the this study is to develop the notion and features of the correlation coefficient and the weighted correlation coefficient for PFHSS and to introduce the aggregation operators such as Pythagorean fuzzy hypersoft weighted average and Pythagorean fuzzy hypersoft weighted geometric operators under the PFHSS scenario. A prioritization technique for order preference by similarity to the ideal solution under PFHSS based on correlation coefficients and weighted correlation coefficients is presented. Through the developed methodology, a technique for solving multiattribute group decision-making problem is planned. Also, the importance of the developed methodology and its application in indicating multipurpose antivirus mask throughout the COVID-19 pandemic period is presented. A brief comparative analysis is described with the advantages, effectiveness, and flexibility of numerous existing studies that demonstrate the effectiveness of the proposed method. (shrink)

In this paper, we utilized triangular conorms. The essence of using S-norm is that the similarity order does not change using different norms. In fact, we are investigating for a new conception for calculating the similarity of two Fermatean fuzzy sets. For this purpose, utilizing an S-norm, we first present a formula for calculating the similarity of two Fermatean fuzzy values, so that they are truthful in similarity properties. Following that, we generalize a formula for calculating the similarity of the (...) two Fermatean fuzzy sets which prove truthful in similarity conditions. Finally, various numerical examples have been presented to elaborate this method. (shrink)

The neutrosophic cubic hesitant fuzzy set can efficiently handle the complex information in a decision-making problem because it combines the advantages of the neutrosophic cubic set and the hesitant fuzzy set. The algebraic operations based on Dombi norms and co-norms are more flexible than the usual algebraic operations as they involve an operational parameter. First, this paper establishes Dombi algebraic operational laws, score functions, and similarity measures in neutrosophic cubic hesitant fuzzy sets. Then, we proposed Dombi exponential operational laws in (...) which the exponents are neutrosophic cubic hesitant fuzzy values and bases are positive real numbers. To use neutrosophic cubic hesitant fuzzy sets in decision-making, we are developing Dombi exponential aggregation operators in the current study. In the end, we present applications of exponential aggregation operators in multiattribute decision-making problems. (shrink)

Given the dearth of research examining the distinctions across various facets of employee knowledge-hiding (KH) behaviors, there is little known about why and when leadership negatively influences playing dumb and evasive hiding but positively influences rationalized hiding. The present study fills this void by hypothesizing that employee justice orientation (JO) acts as a mediator of the associations of ethical leadership (EL) with different facets of employee KH behaviors. We also propose employee conscientiousness moderates the relationship of EL with JO and (...) the indirect relationships of ethical leadership with distinct variants of employee KH behaviors. The results based on time-lagged data from 387 employees provide support for the hypothesized relationships. Together, our research provides a more nuanced account of the influence of leadership on employee KH behaviors that can facilitate the development of more appropriate interventions to deal with the intricate problems related to employee KH behaviors. (shrink)

Muḥyī al-Dīn Ibn ‘Arabī (d. 638/1240) is regarded as one of the foremost mystical thinkers in Islam. This paper explores the ways in which he and his followers distinguish between the reality of Muḥammad (_al-ḥaqīqa al-Muḥammadiyya_) or the light of Muḥammad (_al-nūr al-Muḥammadī_), as the metaphysical reality of Muḥammad, and his metahistorical manifestation as Muḥammad Ibn ‘Abd Allāh. In his metaphysical reality, Muḥammad is the manifestation of the _qur’ān_, which ‘brings together’ the divine and His creation. Muḥammad’s metaphysical reality, as (...) the primary recipient of the divine outpouring, enables further differentiations of the divine to emerge in the form of the universe, and establishes his connection to the divine. Yet the Qur’an is also temporal in terms of being an historical act of revelation. Likewise, Muḥammad Ibn ‘Abd Allāh, in terms of his physical reality, was temporally circumscribed. It is in these ways, argues Ibn ‘Arabī and his acolytes, that Muḥammad, as reality and personality, brings together the divine and the temporal, in the same manner as the _qur’ān_/Qur’an respectively. (shrink)

Graph theory is one of those subjects that is a vital part of the digital world. It is used to monitor the movement of robots on a network, to debug computer networks, to develop algorithms, and to analyze the structural properties of chemical structures, among other things. It is also useful in airplane scheduling and the study of diffusion mechanisms. The parameters computed in this article are very useful in pattern recognition and image processing. A number d f, w = (...) min d w, t, d w, s is referred as distance between f = t s an edge and w a vertex. d w, f 1 ≠ d w, f 2 implies that two edges f 1, f 2 ∈ E are resolved by node w ∈ V. A set of nodes A is referred to as an edge metric generator if every two links/edges of Γ are resolved by some nodes of A and least cardinality of such sets is termed as edge metric dimension, e dim Γ for a graph Γ. A set B of some nodes of Γ is a mixed metric generator if any two members of V ∪ E are resolved by some members of B. Such a set B with least cardinality is termed as mixed metric dimension, m dim Γ. In this paper, the metric dimension, edge metric dimension, and mixed metric dimension of dragon graph T n, m, line graph of dragon graph L T n, m, paraline graph of dragon graph L S T n, m, and line graph of line graph of dragon graph L L T n, m have been computed. It is shown that these parameters are constant, and a comparative analysis is also given for the said families of graphs. (shrink)

BackgroundIn Pakistan, drug promotion practices, ethical or unethical, have rarely been in the spotlight. We aimed to assess the perception and barriers of medical representatives (MRs) and doctors (MDs) regarding ethical promotion of pharmaceuticals in Pakistan.MethodsA cross sectional survey was conducted in seven major cities of Pakistan for 6-months period. Self-administered questionnaire was used for data collection. Logistic regression and five-point Likert scale scoring was used to estimate the perceptions and barriers.ResultsCompared to national companies (NCs), the medical representatives (MRs) of (...) multinational companies (MNCs) strongly believed that their companies follow World Health Organization (WHO) (OR; 5.31, p = 0.0005), International Federation of Pharmaceutical Manufacturers & Associations (IFPMA) (OR; 6.45, p = 0.0005) and national codes of ethics (OR; 5.84, p = 0.0005). MNCs trained their MRs (OR; 6.68, p = 0.0005), provide accurate and valid scientific data (OR; 4.01, p = 0.007) with adequate system of accountability and controls on product samples (OR; 1.96, p = 0.047), while, NCs sponsor social or entertainment activities, seminars and conferences, and all sort of facilitation in form of gifts of their choice and clinic renovation for medical doctors (MDs). MDs perceptions were similar to MRs mentioned above, yet strongly agreed that companies offer cash payments or equivalents to MDs. The MRs of NCs/mncs and MDs agreed/strongly agreed that no external accountability, profiteering, pressure on sale targets, job insecurity, condoning unethical promotion by high-ups’ and business promotion by junior MDs were the predominant barriers.ConclusionIn conclusion, MRs of MNCs and MDs believed that MNCs follow certain codes of ethics in the promotion of pharmaceuticals, while NCs tend to be more profit oriented and even condone unethical promotion. All stakeholders, MRs, MDs and companies, might pose certain barriers, intentionally or unintentionally, in ethical promotion. (shrink)

Differential leadership as a localized leadership style gradually developed on the basis of the Pattern of Differential Sequence. It plays a dual role in stimulating “insider subordinates” and “outsider subordinates” through the dynamic transformation of the roles. Using the process of game reasoning, the study identifies the differing principles used by insider subordinates and outsider subordinates in implementing deviant innovative behaviors. The simulation graph presents the perceived benefits of employees performing or not performing deviant innovative behaviors as clues during the (...) reasoning process, and implements deviant innovative behaviors for the high risk-taking trait of insider subordinates and the high internal control personality of outsider subordinates who implement deviant innovation. The theoretical derivation of behavior provides relevant references, and provides counter measures for effectively promoting employees’ deviant innovative behavior in the context of differential leadership. (shrink)

Bound-constrained optimization has wide applications in science and engineering. In the last two decades, various evolutionary algorithms were developed under the umbrella of evolutionary computation for solving various bound-constrained benchmark functions and various real-world problems. In general, the developed evolutionary algorithms belong to nature-inspired algorithms and swarm intelligence paradigms. Differential evolutionary algorithm is one of the most popular and well-known EAs and has secured top ranks in most of the EA competitions in the special session of the IEEE Congress on (...) Evolutionary Computation. In this paper, a customized differential evolutionary algorithm is suggested and applied on twenty-nine large-scale bound-constrained benchmark functions. The suggested C-DE algorithm has obtained promising numerical results in its 51 independent runs of simulations. Most of the 2013 IEEE-CEC benchmark functions are tackled efficiently in terms of proximity and diversity. (shrink)

We studied the impact of teachers’ ethical leadership on students’ moral identity and academic citizenship behaviors. Data from 256 student–teacher matching dyads were collected from one of the top 5 Pakistani business schools. Confirmatory factor analysis was used to ensure factorial validity of the measures that were employed, and the hypothesized relationships were tested using structural regression models that utilized structural equation modeling in AMOS with 5,000 bootstrap samples. Based on social learning theory, the results supported the hypothesis that teachers’ (...) ethical leadership had significant direct and indirect positive effects on the students’ academic citizenship behaviors that were directed toward other students and the school. This study contributes to existing literature on ethical leadership and organizational citizenship behavior by highlighting useful implications of these organization-based constructs in an academic context. (shrink)

The night journey (isrā’) and ascension (mi‘rāj) represent arguably the most significant and unique events in the life of Prophet Muḥammad. However, the influential Sufi thinker Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240) argues that the Prophet had thirty-four night journeys of which only one was physical. This physical night journey, and the ascension that took place with it, was the one in which he was given the five daily prayers. Ibn ‘Arabī thus employs the secondary night journeys and ascensions of (...) Prophet Muḥammad to delineate a point of emulation between the Prophet’s spiritual experience and those of his nation. Muslims can also have their own ascensions, but their journeys cannot be physical, and, analogously, cannot have autonomous legislative authority. They can, nevertheless, cause a change in their perception that allows them to see the world as it truly is: a manifestation of the divine Names. (shrink)

Climate change has increasingly been recognised and associated with consumer behaviour: Practitioners are developing their strategies to reduce environmental degradation while increasing the management of sustainable consumption; it needs to better understand consumer attitudes and eco-friendly factors about the issue. Therefore, the current study focused to understand the effects of pro-environmental factors on individuals’ environmental attitudes through the lens of theory of planned behaviour in a cross-cultural setting. Moreover, present research focuses on the moderating role that religiosity plays in causal (...) pathways between certain determinants and intentions in this context. A multi-wave time-lagged research design was employed in this study, and university students from two developing countries were surveyed. The findings revealed pronounced similarities between the two examined countries. Overwhelmingly, pro-environmental factors examined were found to be positively related to attitude formation. Further results showed that attitude and subjective norms are significant predictors of the intention to purchase products with recycled packaging. Moreover, with the exception of perceived behavioural control, religiosity moderates the relationships between all the determinants of TPB and intention to purchase recycled packaged products. Present study offers insightful implications to management of these emerging and/or similar cultural markets regarding customer value for green products. Using TPB, present study broadened and deepen extant stream of literature on consumption of recycled packaged products in two highly emerging markets; Pakistan and Malaysia. (shrink)

According to the consencus of Muslim world, al-Aqsā Mosque is located in the land of al-Quds (Jerusalem). In this matter, especially the old Sunnite sources are in agreement with each other. However, there are recently some different views regarding the location of al-Aqsā Mosque. It has been argued that al-Aqsā Mosque most likley was built in a location differnet from Jerusalem. One of the defenders of this opinion is Muhammad Hamīdullah, who is a prominent scholar of Islamic studies and (...) considered to be a reliable authority among contemporary Islāmic historians. He claims that al-Aqsā Mosque, which was also mentioned in the Qur’ān, cannot be the Mosque that is present in Jerusalem. Rather, it must be searched in heavens. If this claim is accepted, then numerous reports informing that the mosque is located in Jerusalem and many interpretations based on these reports, will become problematic and controversial. Therefore, it is necessary to examine those claims and the relevant evidence in detail. Following this pueporse, we aim to examine and evaluate those views with a critical approach in this study. In this regard, we will argue that the comments and approaches that have been argued so far, are not consistent. Rather, relevant claims do not rely on strong evidence but only unsatisfactory interpretations. Summary: Muhammad Hamīdullah who is a prominent researcher and well-known for his studies on History of Islām, has individual opinions on some issues, different from classical scholars of Ahlu’s-Sunnah (branch of Islām that accepts the first four caliphs as rightful successors to Muhammad). One of his distinctive views is the original place of Masjid al-Aqsā (al-Aqsā Mosque). He claims that al-Aqsā Mosque was likely located, not in al-Quds (Jerusalem), but in heavens. In this article, our purpose is to examine this matter by evaluating his arguments regarding the place of al-Aqsā Mosque. Hamīdullah’s argument is based on several reasons which are as follows:Miʻrāc (The Ascension) is a journey from the earth to beyond the heavens. According to Hamīdullah, it is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to Bayt al-Maqdis/al-Quds.Hamīdullah maintains that the expression “al-Masjid al-Aqsā” in the first verse of Sūrah al-Isrā means “the remotest Mosque.” However, the Palestinian lands are described as “Adna’l-Arḍ/Nearest Country” in the third verse of Sūrah ar-Rūm. Thus, “the remotest Mosque” should not be “the nearest country”; rather it should be a Mosque in heavens.He also argues that in some Hadith texts, the mosque in question is mentioned as “Masjid al-Aqsā”, but there is a grammatical difference between the phrases of “al-Masjid al-Aqsā” and “Masjid al-Aqsā”, which means that the mosque mentioned as “al-Masjid al-Aqsā” in the Qur’ānic verse does not have a connection with al-Quds (Jerusalem). In his opinion, the expression of “Masjid al-Aqsā” which appears in some Hadith texts is in the form of a noun clause, while the quranic expression “al-Masjid al-Aqsā” is in the form of an adjective clause. Accordingly, “Masjid al-Aqsā” and “al-Masjid al-Aqsā” refer to different places. The noun clause -as in the Hadith texts- of “Masjid al-Aqsā” must be in al-Quds, whereas the Qur’ānic expression in the form of an adjective clause of “al-Masjid al-Aqsā” must be a mosque in the heavens.According to his other claim, Abu’l-Yemān, the teacher of the teacher of Bukhārī, when narrating the hadith about mosques, he mentions this mosque, not as “al-Masjid al-Aqsā”, but as Īliyā’. That is, according to him, early sources of hadith do not mention the phrase of “al-Masjid al-Aqsā”, but instead, the phrase of Īliyā’ was used. Hamīdullah also states “... while narrating this hadith, Muslim does not use the phrases “Masjid al-Aqsā” or “al-Masjid al-Aqsā.” Instead, he uses the phrase Īliyā’.”He also states that the term al-masjid (the mosque) which appears in the seventh verse of Sūrah al-Isrā, was used to refer to that Īliyā’, not to refer to “al-Masjid al-Aqsā”. Likewise, the Umayyad Caliph Abdulmelik (26-86 h.c./646-705 g.c.) built the Dome of the Rock (Masjid al-Saḥra) in al-Quds and named it “Masjid al-Aqsā”. This name became so widespread at the times of Imam al-Bukhārī (194-256 h.c./810/870 g.c.) so that the old name Īliyā’ had been totally forgotten. Because of this reason, some hadith narrators were using this more common name “Masjid al-Aqsā” to express and describe this forgotten name.When we critically evaluate the information and approaches explained above, we come to the conclusion that they are not consistent. First of all, the claim that Masjid al-Aqsā is in the heavens, is in disagreement with the Qur’ānic verses implying that “Masjid al-Aqsā” is in al-Quds, and with many authentic hadith texts that indicate its existence on those lands. Also, the sources of Qur’ānic interpretations (exegeses) and historical narrations refute this claim. On the other hand, there is no Qur’ānic verse or tradition (hadith) that state that Masjid al-Aqsā is in the heavens.We argue that Hamīdullah’s claim “...It is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to al-Aqsā Mosque in al-Quds” is not very appropriate. Because, it is beyond the human judgment to decide which part of this magnificient journey is more important or which part of it should take place in the Holy Qur’ān. Only Allah has the authority to decide for this. Moreover, we should remember that-as mentioned in the conveyed knowledge- the incident mentioned in the first verse of Sūrah al-Isrā is merely the magnificient journey from Mecca to Masjid al-Aqsā, which was clearly stated in the authentic hadith sources. As for the third verse of Sūrah al-Rūm, it is not correct to claim that Masjid al-Aqsā is not in al-Quds but in the heavens, by reading the text of the verse. Because, the phrase al-arḍ (the earth) has several meanings. Moreover, the phrase al-aqsā (the remotest) in the first verse of Sūrah al-Isrā, refers to distance between the two mosques, not between two countries.In some hadith texts, Masjid al-Aqsā was mentioned as “al-Masjid al-Aqsā” in the form of a noun clause, but this does not require that the masjid in question should be in the heavens. Because, many hadith texts mention it in the form of an adjective clause. Besides, some hadith texts mention Masjid al-Harām (Great Mosque of Mecca) in the form of a noun clause (Masjid al-Harām), not in the form of an adjective clause (al-Masjid al-Harām). If we consider Hamīdullah’s claim, we should look for the Masjid al-Harām in the heavens, but not on earth. So far, neither he nor anybody else made such a claim.Hamīdullah argues that Abu’l Yemān mentioned this mosque as Īliyā’, but not as al-Masjid al-Aqsā, and claimed that early religious sources do not use the term al-Masjid al-Aqsā. However, this is not a sound argument. Because, the authorities of hadith and history, who lived both before Abu’l Yemān and also at the same era, used the term “al-Masjid al-Aqsā” in their works and narrated that this term refers to al-Quds or Bayt al-Maqdis (Masjid al-Aqsā). Moreover, Hamīdullah’s claim that Muslim (a senior hadith scholar) did not use the terms “al-Masjid al-Aqsā” or “Masjid al-Aqsā” but instead he used the name “Īliyā’” is incorrect. Because, while narrating this hadith, the hadith scholar (Muslim) used all three names. As for the term “al-Masjid (the Mosque)” mentioned in Q 17.7, it is a groundless comment to claim that it does not refer to “al-Masjid al-Aqsā” in Q 17.1. Because the context of the verses and grammatical rules of Arabic language explicitly prove that the mosque mentioned in the seventh verse refers to “al-Masjid al-Aqsā” which is also mentioned in the first verse.His claim that “the Umayyads named the temple that they built in Jerusalem as “Masjid al-Aqsā” and following the era of Umayyads, in the period of Bukhārī, this naming became widespread” is highly vulnerable and disputable. Because in those times, the temple used to be named as “al-Masjid al-Jami (the Gathering Mosque)”, not as “al-Masjid al-Aqsā”. Nearly three centuries after the Umayyads reign, the naming of the said temple was first introduced to be as “al-Masjid al-Aqsā”. As for the expression of “al-Masjid al-Aqsā” appearing in the early sources of hadith, it was not used for the mosque built by the Umayyads, but was used to mean the entire haram (sacred, respected) region taking place in the south east corner of Jerusalem. In the light of arguments and explanations critically analysed above, we are in a position to argue that Muhammad Hamīdullah’s argument that “Masjid al-Aqsā is in the heavens”, does not rely on sound evidence, but rather, they are only some unsatisfactory interpretations. (shrink)

This thirteenth volume of Collected Papers is an eclectic tome of 88 papers in various fields of sciences, such as astronomy, biology, calculus, economics, education and administration, game theory, geometry, graph theory, information fusion, decision making, instantaneous physics, quantum physics, neutrosophic logic and set, non-Euclidean geometry, number theory, paradoxes, philosophy of science, scientific research methods, statistics, and others, structured in 17 chapters (Neutrosophic Theory and Applications; Neutrosophic Algebra; Fuzzy Soft Sets; Neutrosophic Sets; Hypersoft Sets; Neutrosophic Semigroups; Neutrosophic Graphs; Superhypergraphs; Plithogeny; (...) Information Fusion; Statistics; Decision Making; Extenics; Instantaneous Physics; Paradoxism; Mathematica; Miscellanea), comprising 965 pages, published between 2005-2022 in different scientific journals, by the author alone or in collaboration with the following 110 co-authors (alphabetically ordered) from 26 countries: Abduallah Gamal, Sania Afzal, Firoz Ahmad, Muhammad Akram, Sheriful Alam, Ali Hamza, Ali H. M. Al-Obaidi, Madeleine Al-Tahan, Assia Bakali, Atiqe Ur Rahman, Sukanto Bhattacharya, Bilal Hadjadji, Robert N. Boyd, Willem K.M. Brauers, Umit Cali, Youcef Chibani, Victor Christianto, Chunxin Bo, Shyamal Dalapati, Mario Dalcín, Arup Kumar Das, Elham Davneshvar, Bijan Davvaz, Irfan Deli, Muhammet Deveci, Mamouni Dhar, R. Dhavaseelan, Balasubramanian Elavarasan, Sara Farooq, Haipeng Wang, Ugur Halden, Le Hoang Son, Hongnian Yu, Qays Hatem Imran, Mayas Ismail, Saeid Jafari, Jun Ye, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Abdullah Kargın, Vasilios N. Katsikis, Nour Eldeen M. Khalifa, Madad Khan, M. Khoshnevisan, Tapan Kumar Roy, Pinaki Majumdar, Sreepurna Malakar, Masoud Ghods, Minghao Hu, Mingming Chen, Mohamed Abdel-Basset, Mohamed Talea, Mohammad Hamidi, Mohamed Loey, Mihnea Alexandru Moisescu, Muhammad Ihsan, Muhammad Saeed, Muhammad Shabir, Mumtaz Ali, Muzzamal Sitara, Nassim Abbas, Munazza Naz, Giorgio Nordo, Mani Parimala, Ion Pătrașcu, Gabrijela Popović, K. Porselvi, Surapati Pramanik, D. Preethi, Qiang Guo, Riad K. Al-Hamido, Zahra Rostami, Said Broumi, Saima Anis, Muzafer Saračević, Ganeshsree Selvachandran, Selvaraj Ganesan, Shammya Shananda Saha, Marayanagaraj Shanmugapriya, Songtao Shao, Sori Tjandrah Simbolon, Florentin Smarandache, Predrag S. Stanimirović, Dragiša Stanujkić, Raman Sundareswaran, Mehmet Șahin, Ovidiu-Ilie Șandru, Abdulkadir Șengür, Mohamed Talea, Ferhat Taș, Selçuk Topal, Alptekin Ulutaș, Ramalingam Udhayakumar, Yunita Umniyati, J. Vimala, Luige Vlădăreanu, Ştefan Vlăduţescu, Yaman Akbulut, Yanhui Guo, Yong Deng, You He, Young Bae Jun, Wangtao Yuan, Rong Xia, Xiaohong Zhang, Edmundas Kazimieras Zavadskas, Zayen Azzouz Omar, Xiaohong Zhang, Zhirou Ma.‬‬‬‬‬‬‬‬. (shrink)

Muḳātil b. Sulaymān’s (d. 150/767) tafsīr named al-Tafsīr al-kabīr, is accepted as the first completed tafsīr that has reached us from the early sources of tafsīr literature. One of the issues that the mufassir, deals with emphatically by emphasizing the concealment of the Prophet’s tabs̲h̲īr in the Bible. The Mufassir make a connection between the concealment of the Prophet’s tabs̲h̲īr and the falsification of the Bible. When we examine the verses that Muḳātil commented to prove his claim related with falsification (...) of these books, we encounter the phenomenon of takhṣīs in tafsīr. Takhṣīs is a term used in the literature of fiḳh method, in the sense of explaining with a word, with a proof, that some of the individuals it covers are meant. Considering the content of this term, it is understood that Muḳātil’s takhṣīs in tafsīr means limiting the meaning of words with many meanings to only one content. The main issue that prompted Muḳātil to make a takhṣīs in tafsīr is falsification. The issue of falsification of the Bible has been a subject that attracted the attention of Muslim scholars. Because in the Ḳurʾān, the distortion of the Torah is described in the following terms: يحرفون “they distort”, فبدل “altered”, يلون السنتهم “who twist their tongues”, يكتمون “they conceal”, ولا تلبسوا الحق بالباطل “confound not truth with falsehood”, وتكتموا الحق “conceal the truth”, يكتبون الكتاب بِاَيْد۪يهِمْ “They write the book with their hands”. The Ḳurʾān’s statement on this matter encouraged the criticism of the scholars about the Torah. Among the issues criticized there are; tabs̲h̲īr of Muḥammad in previous books, the origin of the Torah, inaccuracy in chronological order, stylistic differences, information errors and contradictions. Among these criticisms directed at the People of the Book, Muḳātil focuses on tabs̲h̲īr. The main source that leads him to argue that Muḥammad was heralded in previous books is the verses of the Ḳurʾān. In addition to this, it is highly probable that the geography where the mufassir lived was also influential in shaping his criticisms. Considering the Jewish population in the neighborhoods where he lived, such as Balk̲h̲ and Marw, it is possible for the commentator to develop a dialogue with the Jews, and it is also possible that his criticisms will be shaped within the framework of these dialogues. Muḳātil’s falsification criticism is expressed in the context of the Prophet’s tabs̲h̲īr. However, the mufassir’s emphasis on tabs̲h̲īr goes beyond the criticism of falsification. The mufessir always keeps the issue alive on the reader’s agenda with short phrases such as “كتم أمر محمد / بكتمان أمر محمد Muḥammad’s subject is hidden in the Torah”, “نعت محمد / صفة محمد / Muḥammad’s qualification”. As far as we can determine, there are fifty-two verses in al-Tafsīr al-kabīr that Muḳātil consider directly related to tabs̲h̲īr. He deals with the issue of distortion in thirty-eight verses. The number of verses that the mufassir associates with both distortion and tabs̲h̲īr is thirty-six. The number of verses that he does not associate with falsification but only about tabs̲h̲īr is twelve. Among them, it has been determined that Muḳātil made takhṣīs in the interpretation of forty-eight verses in total. When we classify his takhṣīs’s, we can form a tidy framework under four main headings: in the interpretation of sila sentences, idioms and idiomatic expressions, determining the content of words, and indicates of pronoun. Since the thought of tabs̲h̲īr is one of the main motifs in the mind of the commentator, his tafsīr’s follow a parallel course to this motif. In the interpretation of many verses, there are examples of interpretations that will legitimize this thought and confirm this claim. As a matter of fact, in the interpretation of the expression يلوون ألسنتهم بالكتاب “While reading the Book, they bend their tongues” in the 78th verse of sūrat āl ʿImrān, it is said that Muḥammad’s qualification in the Torah were deleted and other adjectives were written instead of it. In the tafsīr of the 37th verse of sūrat al-Nisāʾ, there are the expressions like this: “The concealment of Muḥammad’s tabs̲h̲īr and its removal from the Torah (بكتمان أمر محمد و محوه من التوراة)”. Muḳātil narrowed the content of the expression, which has a wide meaning area. This narrowing of the meaning is technically considered an example of takhṣīs. Other examples where takhṣīs made in tafsir are present in the interpretations of the phrases of guidance/aberration, right/false, belief/disbelief, verse, word, stinginess, knowledge, promise, declaration, turning away and the book of Allah. The tafsīr’s extreme loyalty to the context is accompanied by his limiting the meaning of words with broad content to a narrow content. (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)

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)

Dār al-Funūn Theology founded in 1924 was a modern educational institution which adopted both traditional and modern approach to Islamic Sciences. The changes in the field of hadīth during the process of transition to the university caused a change in the definitions and the titles of the courses such as from hadīth al-sharīf and usul al-hadīth to hadīth and the history of hadīth and the time allocated to each course was gradually reduced. The preparation of the texts by the teachers (...) in the hadith history courses and their content will answer the question of whether there is a transformation in the field of hadīth in the early years of the Republic of Turkey. As a matter of fact, Izmirli İsmāʿīl Ḥaqqī’s History of Ḥadīth and Ḥuseyin ʿAvnīʿ Arapkīrli’s al-Buġya al-Hasîs fī Tārīh al-Hadīth which were written in this period, pioneered the studies based on the field of the history of hadīth in Turkish hadīth literature. In addition, these works are the main source in understanding the period. In this study, the mentioned works will be textually analysed through the induction method. Therefore, the subjects that would reflect the ideas of the teachers will be discussed. Thus, it will be tried to determine whether the courses of the history of hadīth are closer to tradition or modern ideas and, how the education of hadīth is practised.Summary: After the foundation of the Turkish Republic in 1923, the Faculty of Theology was opened at Istanbul University as a result of the abolition of madrasas issuing a law regarding to the Unification of Education announced in 1924. With the opening of this faculty, the education in the field of Religious Sciences continued its presence on a new foundation, which can be considered modern, until 1933. In this study, it was attempted to trace the courses of Ḥadīth and the History of Ḥadīth given in the Faculty of Theology at Istanbul University between 1924 and 1933. Firstly, a brief history of the courses will be given, and then it is among the purposes of this study to perform a textual analysis of the works written by the teachers of these courses. While doing this, Izmirli Ismail Hakkı's History of Ḥadīth, which was written as course notes and Huseyin Avni Arapkirli's al-Buġya al-Hasîs fī Tārīh al-Hadīth, which has not been known until discussed it this article for the first time, were focused on. These works are very important in terms of initiating the History of Ḥadīth literature. Furthermore, these are the first works in the field of hadīth in the Turkish Republic, and they are very important sources for revealing the ideological infrastructure of the period. To begin with, it is necessary to attract attention to the change in the course names and duration if there is a need to briefly mention the history of hadīth courses in University. In the universities founded before the opening of the Faculty of Theology, the courses were named as Ḥadīth al-sharīf and usul al-hadīth. Besides, these courses were included in the curriculum for four years, which constituted the duration of the education. In the university founded in 1924 after the proclamation of the Republic, the name was changed as Ḥadīth and the History of Ḥadīth. It is seen that the courses of Hadīth and the History of Hadīth were taught three hours a week for two years from the opening of the Faculty of Theology until 1931. From 1931 until 1933, when the faculty was closed, the courses continued to be given two hours a week. When the content of the works is viewed, it can be seen that Izmirli İsmāʿīl Ḥaqqī followed a historical system in his work History of Ḥadīth. Beginning the subject with the classification of sciences, Izmirli touches upon the topics such as the writing and codification of hadīths. Afterwards, he also deals with the methodology of in detail. He then mentions about the history of hadīth by Shiʿā and draws a general map of the history of hadīth as of the third century of the Islamic calendar. This work differs from the previous tradition of the education of hadīth in terms of including the Shiʿā’s the history of hadīth and especially of ahl al-raʾy’s understanding of the hadīth. In addition, the detailed discussion of hadīth practice in the work is significant in terms of showing that the content of the course did not only cover the history of hadīth.Moreover, it is observed that Izmirli touched upon controversial topics in his work such as the writing of hadīth, Bukhari's criticism and hadīth-history relation. However, Izmirli does not express his approach to these topics so clearly. In doing so, he hides his views between lines, using ambiguous statements related to the topics while trying to base the views on authority. For instance, he says that the hadīths were written on the special pages of the companions in the early periods when it comes to writing hadīths, which was one of the most important topics of the history of hadīth. Even though this gives an impression that the hadīths were written in the companion period, it is stated in the following explanations that the hadīths had not been gathered and written down in one place. Izmirli also says that they refer to the hadīths in the hearts of the companion. In another example, he mentions that there is no doubt about the accuracy of the narrations in Bukhārī's work. However, in the following pages, he states that there are narrators, who are not trustworthy, in Bukhārī's work and says Dāraqutnī's criticisms related to Bukhārī. When the aforementioned two examples are examined, it can be stated that Izmirli acted a bit more cautiously especially in controversial topics. When it comes to Ḥuseyin ʿAvnīʿ Arapkīrli, who starts his work with the classification of sciences as Izmirli does, it is seen that he discusses the part of practice much more briefly. Additionally, he gives more attention to Prophet Muhammad and companion period of the hadīth history. In his work, he also provides detailed information about the formation of the hadīth literature in the third century of the Islamic calendar and afterwards. When the issue is reviewed within the scope of the topics discussed by Ḥuseyin ʿAvnīʿ in his work, it is necessary to mention that the topics related to the history of hadīth were more dominant in the work. Unlike Izmir, he does not allocate much space to controversial topics in his work. However, it should also be noted that he partly touched upon some controversial topics such as hadīth -history relation and writing of hadīths. Ḥuseyin ʿAvnīʿ considers the history of hadīth as a sub-heading of history. Regarding the writing of hadīths, he states openly that the hadīths generally were not written down because of the possibility for them to be mixed up with the Qur’ān in the early periods, and this continued until the time of caliphate ʿÖmer bin ʿAbd al-ʿAzīz. Thus, it can be said that both writers, who applied different methods in their works, looked for a new method. However, it should be remembered that these names were a part of the Ottoman educational system and included in a new system together with their background. Consequently, the fact that they were somewhere between old and new. (shrink)

"(...) Felsefeye ilişkin Arapça ve Fransızca bazı eserleri mütalaa ettiğim sırada felsefi terimlerin bu iki dilde tesadüf ettiğim karşılıklarını bir mecmuaya kaydetmiştim. Bunların perişan bir halde kalmasına ve sarfettiğim emeğin bu şekilde heder olmasına gönlüm razı olmadı. Gerçekten de bu konuda sarfedilen mesai öyle pek kolay feda edilecek bir şey değildi. Çünkü bu işe en evvel, felsefeyi İbn Bâcce'nin en seçkin öğrencilerinden tahsil etmiş olan meşhur Musevi hakîm Ebû İmrân Musa bin Meymun'un Delâletü'l-Hâirîn başlıklı eserinden başlamış idim. Bu kitap İbrani (...) harfleriyle, Arap dili üzere yazılmış olduğundan felsefeye ait fasıllarının Fransızca tercümesiyle tatbikinde pek ziyade güçlük çekmiş idim. Bu eser Avrupaca Guide des Égarés başlığıyla tanınıp, mütekellimlerin mezhebi hakkında en önemli bilgi kaynağı sayılmıştır. Bunu müteakiben, bir taraftan Aristoteles'in bazı eserlerini ve diğer taraftan İbn Rüşd'ün bunlardan iktibâsen yazdığı Telhîsât'ı, Kütübhâne-i Hidivî'den istinsâh ettirerek mütalaa ettim. Sonra da Şehristânî'nin Kitâbü'l-Milel ve'n-Nihal'i, Zevzenî'nin Muhtasar Târîh-i Hukemâ'sı, Fârâbî ile İbn Sînâ'nın bazı eserleri, Ebû Abdullâh el-Kâtib'in Mefâtîhu'l-Ulûm'u, İbnu'n-Nedîm Bağdâdî'nin Kitâbü'l-Fihrist'i gibi Avrupa'da basılmış birtakım nadir kitapları ve diğer birçok mantık kitaplarını gözden geçirerek, bunlardan her ne buldumsa aldım. Bu şekilde cem ettiğim kelimeler ve tabirler büyücek bir mecmua teşkil etmiş ise de bunlar mantık ve eski felsefeye ait olduğundan yeni terimlerin de karşılıklarını bulmak lazım geldi. Bu noksanı da âcizâne kütüphanemde mevcut lûgat kitaplarından Fransız ve İngiliz ve Arap ve Fars dillerine ait olan kamuslara müracaat ederek ve bunlarla maksadın temini mümkün olamadığı halde kelimelerin etimolojik anlamlarına nazaran birer tabir bulmak suretiyle mümkün mertebe ikmal etmek üzere bu Lûgatçe'nin tertip ve tanzimine başladım. Ve Bulletin de la Société Française de Philosophie başlığıyla yayınlanmakta olan süreli yayının bazı numaralarında, 1904 senesinden beri yer almış ve bu kere son bulmuş ise de henüz ayrıca kitap şeklinde toplanmamış olan Yeni Felsefe Lûgatçesi'ni başlıca kaynak kabul ederek, buna dâhil edilmiş olan yeni terimlerin hemen hepsini aldım. E. Goblot'nun Felsefe Lûgatçesi'yle diğer lûgatçelerde mananın açıklık kazanmasına hizmet ediyor gördüğüm özet bilgileri de ait oldukları kelimelere ilave ettim. Kısacası bu naçiz eser, diğer lûgatlerin hiçbirine henüz geçmemiş olan yeni felsefe terimlerinden başka felsefeyle ilgili olan tıp bilimine ve sosyal ve ekonomik bilimlere ait bir hayli kelimeleri de içermektedir. Bununla beraber âcizâne eserimin pek noksan olduğunu ve ancak ilim ve irfan erbabının tashih kalemleri için hazırlanmış bir müsveddecik teşkil edebileceğini itiraf ederim. Yegâne emelim mütalaa erbabına naçizâne bir hizmette bulunarak hayır ile yâd olunmaya hak kazanmaktan ibaret olduğundan görülecek hataların iyi niyetime bağışlanacağı ümidindeyim". İsmail Fenni Ertuğrul. (shrink)

Extensive scientific, philosophical and artistic activities were carried out in the Islamic World’s various science and civilization centers during the early Middle Ages. In these centers, noteworthy works of mathematics, astronomy, geography, medicine, pharmacology, optics, botany, chemistry and other fields of science, which would later determine improvement paths for these fields, were created. Abu al-Izz Ismail ibn al-Razzaz al-Jazari (12th-13th centuries), was a magnificent Muslim scientist known for his work named The Book of Knowledge of Ingenious Mechanical Devices (Kitab (...) fi ma‘rifati’l-hiyal al-handasiyya) and he was born in geography where many scientists were trained. He contributed to the development of science and civilization, the joint legacy of humanity and demonstrated his true capability and success in the field of ilm al-hiyal (the scientific field which addresses the information and practices regarding mechanical technology and engineering in Islamic science history). From this perspective, it is evident that al-Jazari had a wide field of interest, made his mark in the age he lived in with his brave and innovative ideas, and was a wise engineer. al-Jazari’s detailed descriptions and explanations of water clocks, oil lamp clocks and water pumping machines, as well as their construction, were astounding. In addition, al-Jazari’s studies on metal casting techniques, cone valves, wheel balance and the real-world use of aspiration tubes are important in contemporary engineering studies. When all these are considered, it becomes clear that his designation as the “Leonardo da Vinci of the Islamic World” is not a coincidence. Many studies on al-Jazari’s scientific legacy have been conducted in various parts of the world. There are various manuscripts of his aforementioned book. Based on these manuscripts, the work has been -fully or partially- translated into many languages, including Turkish. The German and English translations served as a basis for studies on al-Jazari in other languages. In recent years, studies conducted on al-Jazari in Türkiye (books, articles, domestic and international symposiums, congresses etc.) have demonstrated his brilliance and competence as a scientist. Furthermore, studies on al-Jazari are still ongoing in Türkiye. As for Russia, the scientific legacy of the scientists raised in the Islamic World such as Avicenna, al-Farabi, Abu Bakr al-Razi, Abu Rayhan al-Biruni, Abu al-Qasim al-Zahrawi, Muhammad ibn Musa al-Khwarizmi, al-Battani, al-Kashi, Abd al-Rahman al-Khazini, Nasir al-Din al-Tusi was researched within the scope of a special plan and program. Depending on the relevant studies, al-Jazari and his work drew attention as well. A small portion of the aforementioned Russian studies is known in Türkiye. It is safe to assume that al-Jazari studies in Russia are virtually unknown in Türkiye. The present study primarily aims to contribute to the literature on the scientific legacy of al-Jazari, a Middle Age Islamic scientist best known for his famous work in the mechanical field. More specifically, the present study aims to: 1) to identify the studies on al-Jazari in Russia, and in the former USSR countries, where academic studies are still in Russian after the Soviet Union period, to create a chronological biography and to set forth their compilation; in other words, to create a bibliography which includes Russian studies on al-Jazari; 2) to provide information on the structure and content of the studies in question, to detect the methodological issues encountered in these works, and make solution recommendations to solve these issues; 3) to contribute to continuing and future studies in Türkiye on al-Jazari in terms of source and material index. In conclusion, it should be stated that comparative reading was conducted centered on The Book of Knowledge of Ingenious Mechanical Devices (Kitab fi ma‘rifati’l-hiyal al-handasiyya). It should also be noted that Russian popular internet publications (which are not based on academic research and are created/reproduced for commercial and personal purposes) were excluded from the assessment. (shrink)

Product acceptance determination using similarity measure index by neutrosophic statistics / Muhammad Aslam and Rehan Ahmed Khan Sherwani -- New concepts of strongly edge irregular interval-valued neutrosophic graphs / A.A.Talebi, Hossein Rashmanlou and Masoomeh Ghasemi -- The link between neutrosophy and learning : through the related concepts of representation and compression / Philippe Schweizer -- Neutrosophic soft cubic M-subalgebras of B-algebras / Mohsin Khalid, Neha Andaleeb Khalid and Hasan Khalid -- Alpha, beta and gamma product of neutrosophic graphs / (...) Nasir Shah, Said Broumi, Abdul Raheem and Tahir Imran -- Neutrosophic cubic normal ideal and neutrosophic cubic closed normal ideal of PS-algebra / Mohsin Khalid, Hasan khalid and Neha Andaleeb Khalid -- Neutrosophic multisets : an overview / Vakkas Uluçay -- Neutrosophy as a model for knowledge : the influence of representative models on thinking / Philippe Schweizer -- When neutrosophic theory meets three-way decisions / Rui Ren, Chao Zhang and Deyu Li -- Neutrosophic economic order quantity model with more than one price breaks / R. Surya, M. Mullai and G. Madhan Kumar -- General non-square systems of linear equations in single-valued triangular neutrosophic number environment / S.A. Edalatpanah -- Hesitant neutrosophic soft set relations / Abhijit Saha -- Computer application of neutrosophic set operations / S. Saranya, M. Vigneshwaran, Said Broumi -- Triangular bipolar neutrosophic based transportation problem / Avishek Chakraborty -- Studying neutrosophic variables / Rafif Alhabib and Ahmad Salama -- Decision making for logistics center location selection in trapezoidal neutrosophic environment / Kalyan Mondal and Surapati Pramanik -- Weighted similarity measure and decision making model for clinical application of single valued neutrosophic set / R.Binu and P. Isaac -- Rough neutrosophic set : an overview / Surapati Pramanik -- Some new concepts on normalized SVTN-number and multiple criteria decision making / İrfan Deli and Emel Kırmızı Öztürk. (shrink)

This twelfth volume of Collected Papers includes 86 papers comprising 976 pages on Neutrosophics Theory and Applications, published between 2013-2021 in the international journal and book series “Neutrosophic Sets and Systems” by the author alone or in collaboration with the following 112 co-authors (alphabetically ordered) from 21 countries: Abdel Nasser H. Zaied, Muhammad Akram, Bobin Albert, S. A. Alblowi, S. Anitha, Guennoun Asmae, Assia Bakali, Ayman M. Manie, Abdul Sami Awan, Azeddine Elhassouny, Erick González-Caballero, D. Dafik, Mithun Datta, Arindam (...) Dey, Mamouni Dhar, Christopher Dyer, Nur Ain Ebas, Mohamed Eisa, Ahmed K. Essa, Faruk Karaaslan, João Alcione Sganderla Figueiredo, Jorge Fernando Goyes García, N. Ramila Gandhi, Sudipta Gayen, Gustavo Alvarez Gómez, Sharon Dinarza Álvarez Gómez, Haitham A. El-Ghareeb, Hamiden Abd El-Wahed Khalifa, Masooma Raza Hashmi, Ibrahim M. Hezam, German Acurio Hidalgo, Le Hoang Son, R. Jahir Hussain, S. Satham Hussain, Ali Hussein Mahmood Al-Obaidi, Hays Hatem Imran, Nabeela Ishfaq, Saeid Jafari, R. Jansi, V. Jeyanthi, M. Jeyaraman, Sripati Jha, Jun Ye, W.B. Vasantha Kandasamy, Abdullah Kargın, J. Kavikumar, Kawther Fawzi Hamza Alhasan, Huda E. Khalid, Neha Andalleb Khalid, Mohsin Khalid, Madad Khan, D. Koley, Valeri Kroumov, Manoranjan Kumar Singh, Pavan Kumar, Prem Kumar Singh, Ranjan Kumar, Malayalan Lathamaheswari, A.N. Mangayarkkarasi, Carlos Rosero Martínez, Marvelio Alfaro Matos, Mai Mohamed, Nivetha Martin, Mohamed Abdel-Basset, Mohamed Talea, K. Mohana, Muhammad Irfan Ahamad, Rana Muhammad Zulqarnain, Muhammad Riaz, Muhammad Saeed, Muhammad Saqlain, Muhammad Shabir, Muhammad Zeeshan, Anjan Mukherjee, Mumtaz Ali, Deivanayagampillai Nagarajan, Iqra Nawaz, Munazza Naz, Roan Thi Ngan, Necati Olgun, Rodolfo González Ortega, P. Pandiammal, I. Pradeepa, R. Princy, Marcos David Oviedo Rodríguez, Jesús Estupiñán Ricardo, A. Rohini, Sabu Sebastian, Abhijit Saha, Mehmet Șahin, Said Broumi, Saima Anis, A.A. Salama, Ganeshsree Selvachandran, Seyed Ahmad Edalatpanah, Sajana Shaik, Soufiane Idbrahim, S. Sowndrarajan, Mohamed Talea, Ruipu Tan, Chalapathi Tekuri, Selçuk Topal, S. P. Tiwari, Vakkas Uluçay, Maikel Leyva Vázquez, Chinnadurai Veerappan, M. Venkatachalam, Luige Vlădăreanu, Ştefan Vlăduţescu, Young Bae Jun, Wadei F. Al-Omeri, Xiao Long Xin.‬‬‬‬‬‬. (shrink)

After receiving the divine authorization from Allah to openly notify people of Islam, the Messenger of Allah started to publicly to invite the people of Mecca to Islam. Idolaters however felt heavy shame to give up the faith of their ancestors, and the pagans did not accept the Prophet's invitation to Islam. They applied various pressures to the Messenger of Allah and the believers to renounce the cause of Islam. When the animosity against the new Muslims became intolerable, Almighty Allah (...) gave permission to immigrate, first to Habasha and then to Medina. Some of the companions of the Prophet periodically immigrated to Habasha and then to Medina. In the sources that have survived to the present day, poets (ṣaḥāba: companion of the Prophet Muhammad peace be upon him) reflect the events experienced during the immigration to Medina and the intensity of emotions they felt during the holy journey. These poets demonstrate in their writings a sense of elation and pride, having followed the Prophet's favorable advice to immigrate to Medina and portend that their religion will be strengthened in Medina by their presence. Their poems in terms of style are more focused on unscripted, or spontaneous feelings, a style of pauses to give harmony between the shorter verses, unlike long poetic tradition in the period of ignorance (Jāhiliyya).Summary: The Messenger of Allah comes into the world of Mecca, where injustice and distorted belief forms prevail, and when he is forty years old, he is commissioned as a prophet by Allah Almighty. Considering the possibility that the Islamic invitation will not be accepted and welcomed by the pagan Arabs in Mecca, the Prophet tries to spread his cause among the people only he has trusted for three years. When revelation regarding publicly conveying Islam came, the Prophet begins to openly invite the people of Mecca to Islam. Since leaving the beliefs that are patrimonies preponderated the pagans, they started oppressing the Prophet and the believers. When the pressure exerted by the pagans exceeded the limit of tolerance, the Prophet advised the Ṣaḥāba for the temporary migration to Abyssinia. Some Muslims in need of protection followed the advice of the Messenger of Allah, and they migrated to Abyssinia. In the meantime, the Prophet was under the protection of his uncle Abū Ṭālib. After the death of Abū Ṭālib, the pressure on the Prophet increased day by day. Moreover, it was even planned by the pagans to have them eradicated through conspiring against them. The Prophet, who understood that he cannot convey Islam in Mecca, went to Tāif to describe his case. The Prophet, however, faced a harsh reaction in Tāif and was forced to return to Mecca.In the meantime, the people of Medina were in search of a leader to eliminate the mess in consequence of wars and instability with Jews on the one hand and among each other on the other hand. The Prophet came to Mecca in the Ḥājj (pilgrimage) season and also presented the religion of Islam to groups from Medina People who perceived that the Prophet has the features to overcome the disasters between them, they pledge allegiance to the Prophet through the agreements known as Bay‘a al-‘Aqaba in the region called al-‘Aqaba, respectively as Bay‘a al-‘Aqaba I and II. In this way, the city of Medina became ready to welcome the immigrants and to be a base of the Islamic religion that will open up to the world. Almighty Allah is first allowed to Ṣaḥāba and then to Prophet to migrate to Medina and with migration of Prophet to Medina, a significant breakthrough was achieved in the history of Islam.Since the issue of the migration to Medina corresponds to the early period of Islam, the sources of poetry reflected the migration of the Ṣaḥāba to Medina are few in number. Relevant texts in the available sources can be found consist of five articles as, three of them belong to Abū Aḥmad b. Jaḥsh, the fourth belongs to Bujaid b. 'Imran al-Huzâ'î'e and the last one belongs to an unknown poet. Because of his connection to the hegira, a verse pursuant to idolater poet Utbe b. Rabî‘a was also included in the subject. In related poem texts, it is seen that the Ṣaḥābahs poets had prided themselves on the fact that they followed the advice made by the Messenger of Allah on his way to hegira to Medina and they tried to reflect the intensity of emotions they experienced in the face of the developments that occurred since the first moments of the movement of emigration to the poems. Determined to migrate to Medina in order to strengthen the Islamic invitation, the poet Abū Aḥmad reflected the self-confidence of walking on the right way. Abū Aḥmad promised the Messenger of Allah that he will migrate to Medina and he was faithful to his word. Abū Aḥmad tried to resolve his concerns of his wife Umm Aḥmad that they might be harmed by the polytheists if they migrate to Medina and emphasized that they migrate to Medina in order to strengthen the God Almighty against superstitions.Undoubtedly, the concerns of Umm Aḥmad in this context give clues about the dimensions of mobbing, oppression and torture policies applied to Muslims in Mecca. Abū Aḥmad and his associates were full of belief that Almighty Allah will meet their expectations as they migrate to Medina in line with the recommendations of the Prophet. In this respect, the poet turns a deaf ear to the advice of many men, women and friends to not to leave Mecca environment that he was born and grew up in and the memories that adorns his inner life shaped. The poet also points to the importance of the fellowship of Islam, rather than the spirit of Jāhiliyya As a matter of fact, because of tribal chauvinism, the poet called for the termination of hostilities in the past and convinced those around him to follow the call. In this respect, the poet is in peace with the fact that the family members will also have the blessings waiting for those who migrate for Allah. According to the poet, the idolaters who favored blasphemy and who opposed Muslims, deserved the wrath of Allah. Even if there are blood ties with the Muslims, the idolaters who favor the blasphemy and opposed the Muslims are frustrated. In another poem, the poet also boasts Ghanm family, of whom he was a member, because they had fulfilled the promise they had given to the Prophet, that they would migrate to Medina. According to the poet, the Ghanm family is essentially loyal to the Prophet. As a matter of fact, the Ghanm family, which once occupied Mecca and lived off in Mecca, left the lands they lived in for Allah and migrated to Medina in groups of single and two in order to strengthen the invitation to Islam.Poet Bujaid b. ʿImrān al-Khuāz‘i boasts about the fact that Khuzā'a tribe, of which he was a member, that is the lower tribe of the Kaʿb sons, supported the Prophet and some of his people migrated to Medina in his verses. In fact, according to the poet, the members of the Khuzā'a tribe trotted off to the Medina on the advice of the Prophet without wasting any time. Moreover, due to the agreement between the Khuzā'a tribe, who played a key role in the reasons causing conquest of Mecca, and the Prophet, Mecca was conquered and Mecca skies were cleaned from idolatry mist. The Khuzā'a tribe was instrumental owing to their admirable attitude in the conquest of Mecca and the Prophet to gain strength, despite the idolaters who once forced the Prophet to leave Mecca. In the verses of the unidentified poet, it is seen that the names of the eight Ṣaḥāba who were subjected to oppression in the most troubled early periods of Islam, who left their homeland for Allah, migrated to Abyssinia or Medina and were heralded to enter heaven were mentioned. According to an unidentified poet, it is not possible for anyone to reach the rankings of these eight people due to the beautiful actions they performed.In the last poem text, it is seen that the poet Abū Aḥmad was dissatisfied with the confiscation and sale of his house by Abū Sufyān when he emigrated to Medina. In the verses, the poet likens his home being unjustly confiscated by Abū Sufyān to a hunter holding the dove he seized tightly and he emphasizes that he will get his due in the afterlife from Abū Sufyān.The poetry texts bearing the traces of migration to Medina are a continuation of the poetry technique of the period of Jāhiliyya in terms of the poetry technique, when wordings that are in accordance with the spirit of Islam are left aside. As a matter of fact, poets try to reflect the intensity of emotions they live in short verses instead of long term poems. Again, poets use the types of art, such as borrowing, metaphor and comparison, which are frequently used in the poetry of the Jāhiliyya in order to bring the intensity of emotion they live in closer to the audience's perception. Poets build on these poems on taweel, muteqâreb, baseet and qamel, which are frequently found poetic measures in the poetry of Jāhiliyya. As a last word, it is necessary to say that the poetry texts of Ṣaḥāba poets are historical objects in terms of shedding light on the events experienced during the Hijra. Again, the poem texts in question are important in terms of getting an idea about the state of old Arabic poetry during the transition period from the period of Jāhiliyya to the period of Islam. (shrink)

This eighth volume of Collected Papers includes 75 papers comprising 973 pages on (theoretic and applied) neutrosophics, written between 2010-2022 by the author alone or in collaboration with the following 102 co-authors (alphabetically ordered) from 24 countries: Mohamed Abdel-Basset, Abduallah Gamal, Firoz Ahmad, Ahmad Yusuf Adhami, Ahmed B. Al-Nafee, Ali Hassan, Mumtaz Ali, Akbar Rezaei, Assia Bakali, Ayoub Bahnasse, Azeddine Elhassouny, Durga Banerjee, Romualdas Bausys, Mircea Boșcoianu, Traian Alexandru Buda, Bui Cong Cuong, Emilia Calefariu, Ahmet Çevik, Chang Su Kim, Victor (...) Christianto, Dae Wan Kim, Daud Ahmad, Arindam Dey, Partha Pratim Dey, Mamouni Dhar, H. A. Elagamy, Ahmed K. Essa, Sudipta Gayen, Bibhas C. Giri, Daniela Gîfu, Noel Batista Hernández, Hojjatollah Farahani, Huda E. Khalid, Irfan Deli, Saeid Jafari, Tèmítópé Gbóláhàn Jaíyéolá, Sripati Jha, Sudan Jha, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, M. Karthika, Kawther F. Alhasan, Giruta Kazakeviciute-Januskeviciene, Qaisar Khan, Kishore Kumar P K, Prem Kumar Singh, Ranjan Kumar, Maikel Leyva-Vázquez, Mahmoud Ismail, Tahir Mahmood, Hafsa Masood Malik, Mohammad Abobala, Mai Mohamed, Gunasekaran Manogaran, Seema Mehra, Kalyan Mondal, Mohamed Talea, Mullai Murugappan, Muhammad Akram, Muhammad Aslam Malik, Muhammad Khalid Mahmood, Nivetha Martin, Durga Nagarajan, Nguyen Van Dinh, Nguyen Xuan Thao, Lewis Nkenyereya, Jagan M. Obbineni, M. Parimala, S. K. Patro, Peide Liu, Pham Hong Phong, Surapati Pramanik, Gyanendra Prasad Joshi, Quek Shio Gai, R. Radha, A.A. Salama, S. Satham Hussain, Mehmet Șahin, Said Broumi, Ganeshsree Selvachandran, Selvaraj Ganesan, Shahbaz Ali, Shouzhen Zeng, Manjeet Singh, A. Stanis Arul Mary, Dragiša Stanujkić, Yusuf Șubaș, Rui-Pu Tan, Mirela Teodorescu, Selçuk Topal, Zenonas Turskis, Vakkas Uluçay, Norberto Valcárcel Izquierdo, V. Venkateswara Rao, Volkan Duran, Ying Li, Young Bae Jun, Wadei F. Al-Omeri, Jian-qiang Wang, Lihshing Leigh Wang, Edmundas Kazimieras Zavadskas. (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)

The topic of The Prophets' Languages has led to a broad interest due to the sacred status of the Prophets. It has been of interest to people of all religious and social orientations. Despite the complexity of this topic and the necessity of studying it from various aspects such as archaeology and the study of ancient calligraphy, we limited our study to Islamic sources and references only. We extrapolated what was mentioned in these books. Other than the Holy Qur’ān, it (...) will be concerned with books of interpretation, history, biography, hadith, its explanations, language books, etc. This study has been divided into three main points, an introduction, and a conclusion. The first point dealt with the origin of the languages spoken by the Prophets (peace be upon them) and their proximity to each other: Syriac, Coptic, Hebrew, Aramaic, and Arabic. All of these languages belong to the Semitic language. In terms of their convergence and similarity with each other, some linguists considered it dialects of one language, the Semitic language of origin. It has branched out from it as a result of the expansion, development, and development of life. Looking at today, the dialects of the Arabs in Egypt, Morocco, Jazira, the Levant, and Iraq, each branched out and most of it emerged from the mother tongue Arabic. There is a discussion among researchers on which of the languages are closer to the Semitic language. Four languages are listed as possibilities: Hebrew, Babylonian, Assyrian, Syriac, and Arabic. The truth is that it is not easy to get to know the origin of the Semitic language, and everything that has been said is not outside the circle of speculation because of the loss of definitive evidence and the temporal dimension. As for the second point, this study investigated the linguistic geography that the Semitic language covered and spread in, by tracking the people who spoke the Semitic language, their places of residence, and their influence, as all of them settled in the Near East and its vicinity. If we look at the Semitic language, with its eastern and western branches, we see that it was concentrated in Babylon, Assyria, Mesopotamia, Arabia, Yemen, the Levant, and Jerusalem regions, and among the most famous tribes and nations that settled in this region are Saba, Himyar, Ad, Thamud, Jirhm, Samaria, Nabat, the people of Palmyra and others. Mostly likely, the Arabian Peninsula is the cradle of the Semitic people, although some say that Abyssinia was the cradle of the first Semites. In the third point, the number of prophets and messengers mentioned in the Noble Qur’ān was enumerated in clear terms. Among the twenty-five prophets are the following: Adam, Idris, Noah, Hood, Saleh, Lot, Ibrahim, Ismail, Ishaq, Jacob, Yusef, Shuaib, Ayyub, Dhu al-Kifl, Yunus, Moses, Aaron, Elias, Al-Isa, David, Solomon, Zakaria, Yahya, Jesus, and Muhammad (peace be upon them). The study of this point came by following the inductive and deductive approach, whereby the first approach is based on extrapolating the life of each prophet in isolation from others in detail, tracing his life, place of living, and residence, whom he married etc. The deductive method relied on deducing the language that each of the prophets (peace be upon them) spoke. Some prophets mentioned the name of the language in which he spoke in the Islamic sources. This study concluded that of the prophets mentioned in the Noble Qur’ān, seven of them spoke the Syriac language, three of them spoke the ancient Egyptian language (Coptic), eighteen of them spoke the Hebrew language, three of them spoke the Aramaic language, and nine of them spoke in Arabic. Some of the prophets spoke one language while others spoke more than one language due to their numerous travels and the people they interacted with. This study is considered a preliminary study to open the field for in-depth studies for researchers in this field, and every part mentioned in this research is suitable for being an independent scientific study in its own right. (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)

Ḥadīths have been preserved and recorded in various ways since the Companions. These activities continued dur-ing the Tābiīn (the successors of the Companions) Period. So much so that these methods have formed the infra-structure of other methods that will emerge later. In this context, before the 70's (A.H.), works named al-Aṭrāf appeared. However, these first works consisted of the notes that they wrote some of the ḥadīths before coming to the science assemblies to help students remember in ḥadīth learning. Ḥadīth (...) scholars have adopted and applied this method in a very short time. Thus, this method also provided the opportunity for the formation of the first written ḥadīth documents. In addition, with the writing of ḥadīth works, it has turned into a system of al-Taṣnīf and al-Takhrīj in order to make maximum use of these books and to reach the source of a narration that is tried to be found. As a result, al-Aṭrāf literature, which can be evaluated as index, has emerged. As a matter of fact, the first examples of this literature, arranged alphabetically according to the names of the Companions or ḥadīth texts, started to be given since the 4th (A.H.) century. In this way, the way to quickly benefit from the accumulation of the ḥadīth area has been opened. This article focuses on the historical adventure of al-Aṭrāf and their contributions to the ḥadīth field, as well as literature knowledge of the works of al-Aṭrāf which are of great importance for both al-Kitābah, al-Taṣnīf and al-Takhrīj.Summary: In order to understand and practice the religion of Islām, great efforts have been made both in the past and later periods in order to convey the words, verbs, interpretations and qualifications of the Prophet to the next genera-tions as they are protected from all kinds of falsification and changes. This process, which started with memoriza-tion and partly writing at the beginning, has gained momentum with the use of other methods since the period of Tābiīn. In this context, the method of aṭrāf was started to be used to facilitate memorization, to be a reminder, and to transmit the ḥadīth through the hearing of the ḥadīth sheikh. The first examples of this method were seen by Muḥammad b. Sīrīn during his participation of his teacher Abīde/Ubayda Salmān in the scholarly assembly. At this stage, the relevant method was manifested as writing a passage from the beginning of the ḥadīth. Thus, the aforementioned method, which had great contributions in recording and memorizing ḥadīths in accordance with the original, has gained widespreadness and application among the ḥadīth scholars like Ubeydullaḥ b. Omar, Shu’bah b. al-Ḥajjāj, Sufyān as-Sawrī, Mālik b. Anas, Ismāīl b. Ayyāş and Vakī b. Jarrāḥ in a very short time. In this context, Yazīd b. Zuray’ stated that he went to his teacher without his aṭrāf work of ḥadīths which he transmitted from Shu’bah and listened to ḥadīth in this way. Therefore, this mentioned event is important in terms of putting forth that Shu’bah allowed the aṭrāf method in his assemblies. The method was used by Aḥmad b. Ḥanbal, who traveled to Madīnah to convey the reports recorded with the mentioned method of his teacher Abū Alḳama al-Farawī and at the same time listen to the related transfers from him, but who could not reach his goal. Therefore, the related narrations show that aṭrāf method was used effectively by ḥadīth scholars to remember the ḥadīths in the 1st and 2nd centuries, so sections from the narrations were written during the preparatory stage before coming to the scholarly assembly. Ultimately, the importance of these works, which manifest in different ways and offer great contributions to writing, is an undeniable reality for the history of ḥadīth.Aṭrāf, the plural form of taraf that literally means the side and edge of something, mean a section, phrase or first part that indicates the whole of the ḥadīth. This method, along with the formation of ḥadīth literature, has been started to be given as a name to the works organized alphabetically according to the name of the Companions or ḥadīth texts by mentioning some of the ḥadīths with the 4th century. In this sense, aṭrāf has started to become a unique literature in a sort of taṣnīf and takhrīj method in order to make use of the ḥadīth writing easier.Aṭrāf studies may aim to bring together the isnāḍs (chains of transmitters) in all books, or they can be limited to the chains in certain books. Aṭrāf books contain the ḥadīths in the Ṣaḥīḥān or Kutub al-Sittah and are written in alphabetical form based on the name of the companions or according to the texts of ḥadīth. The first of these, which has the attribute of the musnad in a sense, is arranged in alphabetical order according to the name of the Companion, and if there are many people who narrate from him, according to the names of the tābiīn and taba-i tābiīn (successors of the tābiīn). Accordingly, the narrations of each companion were determined and listed in al-phabetical order in aṭrāfs in musnad-type, and a passage was written from the ḥadīths and marked as books/chapters in the places of relevant narration. On the other hand, the second type of aṭrāf books were ar-ranged by giving a few words from a section that allows remembering the head or all of the ḥadīths without in-cluding chains, and then placing these texts in alphabetical order.The type of aṭrāf offers the opportunity to see different chains of narrations together and provides many facilities for the ḥadīth researchers. Therefore, ḥadīth researchers show great interest in this genre. Aṭrāfs provide many benefits for both ḥadīth chain and text. In this respect, it is possible to talk about many advantages of the ḥadīth to its transmister such as the determination of mutawātīr, garīb, azīz, mashhūr, mutābī or the testimony of ḥadīth; to provide facility to make a reputation research of a riwāyah (narration), to provide an opportunity to determine the location of the narrations in the primary sources; to detect the link or any blackout in the chain, to reach the nu-merical knowledge of ḥadīth narrated by a companion or other narrators, to obtain information about narrators whose identity is not explicitly stated, to know the first narrator, to provide the protection of the ḥadīths from taḥrīf or alteration, to give the opportunity to identify the subject they contain, to be able to obtain text integrity by getting various chains, the detection of the sabab al-wurūd (the context of ḥadīth).Due to the contributions we have mentioned above, many books on aṭrāf literature that started with Abu’l-Ḥasen Ali b. Omar ad-Dārakutnī have been published. Among them Aṭrāfu’s-ṣaḥīḥayn/el-Jem`u bayna’s-ṣaḥīḥayn by Abū Mas`ūd Ibrāhīm b. Muḥammad b. Ubayd ad-Dimashkī, Aṭrāfu’s-ṣaḥīḥayn by Abū Muḥammad Ḥalaf b. Muḥammad b. Ali al-Vasiṭī, Zaḫāiru’l-mavārīs fi’d-dalālati alā mavāzi`i’l-hadīs by Abdülganī b. İsmāīl en-Nāblūsī and Tuḥfatu’l-ashrāf bi ma`rifati’l-aṭrāf by Abu’l-Ḥajjāj Yūsuf b. Abdurrahman el-Mizzī can be mentioned. Some of the related works are arranged in musnad style while others are arranged according to the first word of ḥadīth texts. As a result, the method of aṭrāf has become a kind of indexer in order to facilitate reaching the source of the re-ports and make the highest level of use required by the classification and bookings of the ḥadīths in the 3rd centu-ry. These works, arranged alphabetically in the name of the Companions or according to the texts of the ḥadīth, have taken their place in the history of the ḥadīth with their many examples, both in the form of taṣnīf and the method of takhrīj by mentioning a part of the ḥadīth by the head. (shrink)

"He is not a prophet, but he has a holy book" is a famous couplet among Mawlana Jalal-ad Din Rumi (d. 1273) followers. This couplet is attributed to Abdurrahman Jami (d. 1492). The three couplet that have similar connotations to Jami’s couplet, more common in Iran, speculated to be written by Baha-ad Din Amili (d. 1622). In these couplets, the phrase “The Persian Qur'an" is interchangeably used to refer to Mathnawi and draws attention to another phrase "guidance some and misguidance (...) others". Repeatedly these couplets phrase is also used by well known contemporary poets such as Muhammad Iqbal (d. 1938) and Mohammad Hossein Shahriar (d. 1988) and some orientalist writers such as Reynold Nicholson (d. 1945) and Annemarie Schimmel (d. 2003). Rumi never claimed to be a prophet and introduced himself as the servant of the Qur'an and dust of the road of the prophet Muhammad. The poet has emphasized the qualities of the Qur'an, its commands and prohibitions, its universal messages and the importance of contemplating on the verses in various parts of Mathnawi. In order to understand the Qur'an better and correctly, he explained what should be done and presented methods. He re-told and elaborated some of the stories in the Qur'an, praised the lofty rank of the Holy Prophet Muhammad and narrated the stories of other prophets with the respect he showed them. The definitions in the poems sung as the praise of Rumi and the Mathnawi on the one hand, based on Rumi’s mentions in Mathnawi's preface: "This is the Mathnawi book and it is the principles of the principles of the principles of the religion". Here, Rumi has described his work with the attributes of the Qur'an and said that it is protected by Allah. Ismail Ankaravı, who is the commentator of the Mathnawi, said: "The Mathnawi is where two seas meet, composed of interpretations of the Qur'an and Hadith". The statement also explains this issue. The commentary of the verses or the references to the verses are clearly mentioned in the Mathnawi. There are references to more than two thousand and two hundred verses in total. This indicates that Mathnawi can be the interpretation of the Qur'an. From another point of view, various writing style and morphological similarities can be established between the Mathnawi and the Qur'an. Like the Qur'an, Mathnawi also starts with an order, is a product of inspiration (revelation), contains a summary of the entire book at the beginning, the mode of expression is generally stories and representations, and there is a need for commentary in order to be understood by passing from form to meaning etc. they have many similarities. In these respects, Mathnawi has been likened to the Qur'an written in Persian by a non-prophet one. In this study, first the process of the emergence and use of this expression will be followed, then Rumi's views on the Qur'an, the place of the Qur'an in Mathnawi, the common aspects of the Qur'an and Mathnawi will be discussed and it will be tried to explain why these great poets and writers called Mathnawi the Persian Qur'an. (shrink)

In the polemical literature against Judaism, it is stated that Islam is the last religion, Prophet Muhammad was foretold in the Bible, and the Bible is distorted. Among the authors of such works, there are many who embraced Islam from Jews and Christians. Through their works, these converts show Muslims how serious they are in embracing Islam. In this article, the treatise under the evaluation was first brought to the agenda in 1867 by Gustav Flügel (d. 1870). Flügel claimed (...) that the author of the treatise was a Spanish or Moroccan convert Jew named Rakili. However, recent researches have revealed that Rakili is the name of the copyist and the author is an unknown Jew. Due to the Hebrew words in the text of the treatise, the author is thought to be a Jewish convert. The author of the treatise makes use of intensive quotations from Tanakh. However, it seems that the criticism of the treatise is not as strong as Ibn Hazm. The author also quotes from the Jewish oral tradition. Although the author is thought to be a Jewish convert, it is difficult to say that there is a very strong polemic of Judaism. Rather than showing that the Torah has been tampered with, using the passages of Tanakh, he wants to demonstrate that the Israelites went astray. In doing so, he tries to refute the Jewish claim of chosenness. Instead of stating that the Jews were not at the point of religious representation of God’s message, the author claims that Muhammad's followers were the addressees of this election. This method, which we occasionally encounter in other polemical treatises, appears as a much more intense and central agenda in this treatise. The most original aspect of this treatise at issue is the Ishmael-Isaac, Hagar-Sarah and Moses- Muhammad comparisons. The author insistently emphasizes that the chosen line is not the lineage of Isaac, but the lineage of Ishmael. As a natural consequence of this, he tries to prove that Muhammad is the greatest prophet to be obeyed and followed. What is interesting here is that the author, as a Jewish convert, tried to refute the idea of the chosennes of Jewish nation. According to him, there is an election not through Sarah and Isaac, but through Hagar and Ishmael. It is seen that those who have converted do such things both to prove their sincerity and to be accepted by Muslim administrators. The author’s glorifications of the Prophet Muhammad and his miracles by scorning Moses' miracles and Jewish ancestors can be described as an extreme attitude in this sense. The author also devotes a place to the subject of Biblical prophecies about the Prophet Muhammad. In this part, the author of the treatise stated that the gematria (abjad) value of some words in the Torah and the word Muhammad are equal. He claims that there are passages pointing to Muhammad. However, these passages are known in the polemical literature and are issues that were mentioned before the author. Apart from these widely known passages, there are some other passages he quoted. But these passages are also based on strained interpretations. Again, in some passages he quoted from Tanakh, it is seen that he was flexible and not loyal to the text. One of the points that the author dwells upon is the sins committed by the Israelites and the curses that were inflicted on them. The author of treatise supports this with passages different from Tanakh. Drawing attention to the fact that the Jews were cursed in their own books, which they consider sacred, the author tries to show that a nation so cursed cannot be a chosen people. The author, contrary to the Jews' expectation of the Messiah, points out that Jesus will come back, break the cross, kill the pig, and rule the earth. The writer, who reported the hadith that the Jews would be killed in the End Times, even reports that when the Jews hid behind the stones, the stones would say "There is a Jew behind me, come and kill". According to him, the time for Jews to repent has passed, because they could not take this opportunity by denying Muhammad either. The author has an interesting explanation as to why the hereafter and resurrection are not mentioned in the Torah. According to this claim, when God sent down the Torah to Moses, he ordered the Israelites to keep their orders and refrain from their prohibitions. Since God knows the hardness and stubbornness of the hearts of the Israelites, that most of them are devilish, engaged in magic and pagan cults, and prefer the world to the hereafter, he did not mention the issues such as heaven, hell, reward and punishment in the Torah. On the contrary, in many parts of the Torah, God said to them if you keep my orders, your sustenance will increase, your generation will increase, fertility will increase, and you will win victories over your enemies. (shrink)

Scientists cannot devise theories, construct models, propose explanations, make predictions, or even carry out observations, without first classifying their subject matter. The goal of scientific taxonomy is to come up with classification schemes that conform to nature's own. Another way of putting this is that science aims to devise categories that correspond to 'natural kinds.' The interest in ascertaining the real kinds of things in nature is as old as philosophy itself, but it takes on a different guise when one (...) adopts a naturalist stance in philosophy, that is when one looks closely at scientific practice and takes it as a guide for identifying natural kinds and investigating their general features. This Element surveys existing philosophical accounts of natural kinds, defends a naturalist alternative, and applies it to case studies in a diverse set of sciences. This title is also available as Open Access on Cambridge Core. (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)

This paper aims to examine how humorous leadership enhances employee workplace creativity from a novel angle of employee psychological capital (EPC). This study also explores the moderating roles of supervisor–subordinate dyadic tenure and work autonomy in the proposed model. Data from a sample of 355 supervisor-subordinate dyads working in an information technology enterprise in the People’s Republic of China were used to test the assumed moderated mediation model. The results indicate the positive relationship between humorous leadership and employee workplace creativity, (...) which is partially mediated by EPC. Moreover, work autonomy significantly moderates the relationship between EPC and employee creativity. Humorous leadership drives creativity among subordinates; this can have a significant effect on the extra-role behavior of subordinates, leading to workplace creativity. The deliberate establishment of a humorous image by leaders may encourage subordinates to achieve creative goals. Combined with traditional management practices that emphasize the supportive behaviors of leaders, leaders can use humor to provide an open and friendly atmosphere for employees, thereby encouraging creativity in the workplace. Organizations should also place greater emphasis on employee work autonomy, allowing employees flexibility on when and how they do their job; this could enhance the positive impact of other factors on employee workplace creativity. These findings carry implications for research on humorous leadership, EPC, and creativity. (shrink)