My intention in this paper is to reframe the practice of veiling as an embodied practice of self-development and self- transformation. I argue that practices like these cannot be handled by the choice/chance distinction relied on by those who would restrict religious minority accommodations. Embodied self- transformation necessarily means a change in personal identity and this means the religious believer cannot know if they will need religious accommodation when they begin their journey of piety. Even some luck egalitarians would find (...) leaning exclusively on preference and choice to find who should be burdened with paying the full costs of certain choices in one’s life too morally harsh to be justifiable. I end by briefly illustrating an alternative way to think about religious accommodation that does not rely on the choice/chance distinction. (shrink)
Features new to the second edition include a foreword by Tynnetta Muhammad, wife and student of Elijah Muhammad; opening comments by world renowned mathematician Dr. Abdulalim Sahabazz; a new chapter co-authored with Dr. Dorothy Blake Fardan; plus guided questions and power point notes to stimulate discourse around Elijah Muhammad's educational ideas.
'O men, serve your Lord who created you and those before you, so that you may guard against evil. Deals with Allah, Prophet Muhammad PBUH, Hazrat Mirza Ghulam Ahmad Sahib -- What are the signs of the appearance of the promised messiah? and do these signs appear in the being of Hazrat Mirza Sahib?
Machiavellians are manipulative and deceitful individuals willing to utilize any strategy or behavior needed to attain their goals. This study explores what occurs when Machiavellian employees have a Machiavellian leader with the same negative, manipulative disposition. We argue that Machiavellian employees have a negative worldview and are likely to trust their leaders less. This reduced trust likely results in these employees experiencing higher stress and engaging in more unethical behavior. In addition, we expect these negative relationships to be exacerbated when (...) such followers experience Machiavellian leadership. Thus, we test a moderated mediation model assessing whether Machiavellianism affects employees and whether combining Machiavellian leaders and Machiavellian employees is toxic in the sense of exacerbating the negative impact of Machiavellianism on employee trust. Results do not support the proposed conditional indirect effect of trust for either stress or unethical behavior. Instead, we find a conditional direct effect of employee Machiavellianism on both trust and stress: When Machiavellian employees have Machiavellian leaders, their trust in their leader significantly decreases, and their level of stress significantly increases. We also find support for an unconditional indirect effect of trust for employee stress, Machiavellianism in employees relates to stress via lowered trust in the leader. For unethical behavior, we only find a main effect of employee Machiavellianism. (shrink)
Contemporary research, across various disciplines, alludes to notion of complexity. Indeed, the phenomenon has even been accredited for comprising a new “world-view” that not only heralds theory construction but also instigates miscellaneous nifty yet practical avenues. On the other hand, however, the complexityparadigm has frequently been criticized of obscurity, contestation and scope imprecision. In addition, its various mutually incommensurable philosophical implications have lead to much heated debates regarding methodological pluralism and metaphorical applications, within literature. To elaborately discussand resolve these concerns, (...) this paper will be organized in three sections: The first section will build on the idiosyncratic characteristics of complexity that differentiate it from related notions of chaos and complicatedness. The second section will shed light on the philosophical deliberations of individual complexityattributes, toward metaphysics of complexity, through elaborately drawn diagrams. Also, this section will draw attention to several conflicting perspectives encompassing the theological, epistemological and ontological domain of complexity. The third section will trace the origins of such paradoxical debates, in the complexity literature, through a ‘Super-System-Outlook’ (SSO) framework. The framework is likely to be of particular significance as it aims to not only divulge an eradicable joint cause of the disparity governing complexity studies but also to propose a possible assimilation of such deliberations. (shrink)
An embedded automaton is introduced to monitor the whole glycolysis process in pancreatic β-cell and it is a hybridization of both non-deterministic finite automaton and push-down automaton. The set of irreversible and reversible reactions in the glycolysis process are related to non-deterministic finite automaton and push-down automaton respectively. The embedded automaton is used to observe the glucose metabolism with the states of acceptance and rejection. The acceptance state of the embedded automaton depicts the normal level of glycolysis and insulin secretion. (...) The rejection state of this machine shows inhibition of glycolysis which obstructs the secretion of insulin. The subsequent low level of insulin leads to the high blood glucose level also known as hyperglycemia. In this study, the designed machine can be used to regulate the process of glycolysis through a group of regulatory glycolytic enzymes for the treatment of Diabetes mellitus at molecular level. (shrink)
Research generally concludes that small businesses contribute to economic development. In Malaysia, small firm’s particularly Chinese small firms have played a very important role for economic growth in this country. Chinese firms have managed to survive, grow and succeed either in Malaysia or anywhere else in the world. Most prior research found that the success factor was related to their socio-cultural context. However, previous studies have found the similarities on the cultural values of the Malays and Chinese which derived from (...) ‘Budi Complex’ and ‘Confucianism’ respectively. It was particularly on certain selected values related to self, time and epistemology. Therefore, this paper tries to identify other reasons behind the success factor of the Chinese as compared to the Malay small firms. Thus, looking at the perspective of Knowledge Base View theory, this paper proposed that cultural values are not a mere factor that affect the way Chinese small firms market their operation. The current study thus proposed that how Chinese and Malays acquire and share knowledge, have significant contribution to their success or their failures. (shrink)
Named by Time magazine as one of the 100 most important innovators of the century, Tariq Ramadan is a leading Muslim scholar, with a large following especially among young European and American Muslims. Now, in his first book written for a wide audience, he offers a marvelous biography of the Prophet Muhammad, one that highlights the spiritual and ethical teachings of one of the most influential figures in human history. Here is a fresh and perceptive look at Muhammad, (...) capturing a life that was often eventful, gripping, and highly charged. Ramadan provides both an intimate portrait of a man who was shy, kind, but determined, as well as a dramatic chronicle of a leader who launched a great religion and inspired a vast empire. More important, Ramadan presents the main events of the Prophet's life in a way that highlights his spiritual and ethical teachings. The book underscores the significance of the Prophet's example for some of today's most controversial issues, such as the treatment of the poor, the role of women, Islamic criminal punishments, war, racism, and relations with other religions. Selecting those facts and stories from which we can draw a profound and vivid spiritual picture, the author asks how can the Prophet's life remain--or become again--an example, a model, and an inspiration? And how can Muslims move from formalism--a fixation on ritual--toward a committed spiritual and social presence? In this thoughtful and engaging biography, Ramadan offers Muslims a new understanding of Muhammad's life and he introduces non-Muslims not just to the story of the Prophet, but to the spiritual and ethical riches of Islam. (shrink)
This paper discusses in critical terms Muhammad ‘Abd al-Jabiri’s influential philosophical work. It engages, in particular, in the analysis of the assumptions underlying the radical contrast that al-Jabiri sets up between Avicenna’s philosophy – which is supposed to represent irrationality and Gnosticism – and that of Averroes who, according to him, breaks decisively with that current of thought and thus makes exercising philosophical thought once again possible. After a close discussion of the positions of classical philosophers , the author (...) concludes that it is the very validity of the notion of “Arab reason” that has to be questioned in al-Jabiri’s analysis. (shrink)
This paper compares Leibniz’s statements about Islamic fatalism with the way in which the question has been debated in Islamic theology and philosophy, in particular by Indian philosopher Muhammad Iqbal. Speaking of destiny, Iqbal writes that it is “a word that has been so much misunderstood both in and outside the world of Islam”. He meant that, on the one hand, Muslims themselves have misconstrued the notion as a strong belief in absolute predestination while, on the other hand, non-Muslims (...) have mischaracterized Islam as a religion based on blind fanaticism stemming from a faith in an already written fate. Such a characterization was given philosophical dignity by Leibniz when, responding to the criticism that his philosophy inevitably led to necessity and fatalism, he insisted on establishing a distinction between what his doctrine did say about necessity and what it must not be mistaken for: Islamic fatalism, or fatum mahometanum. The author concludes on Iqbal’s philosophy of time as duration as the condition for an amor fati without fatalism. (shrink)
The timing of Austriaâ€™s conviction and imprisonment of David Irving for denying the Holocaust could not have been worse. Coming after the deaths of at least 30 people in Syria, Lebanon, Afghanistan, Libya, Nigeria, and other Islamic countries during protests against cartoons ridiculing Muhammad, the Irving verdict makes a mockery of the claim that in democratic countries, freedom of expression is a basic right.
Al-Qadi al-Nu´man b. Muhammad es el más destacado y prolífico de los estudiosos fatimíes y el fundador de la jurisprudencia isma´ilí. En su epístola " La clarificación elocuente para la refutación de Ibn Qutayba", todavía en manuscrito, al-Nu,man se lanza a una polémica en contra de Ibn Qutayba, que había vivido un siglo antes. Es probable que la epístola fuera escrita en la época de al- Mu´izz a petición de un tutor anónimo de los hijos del califa. En ella, (...) al-Nu´man se propone refutar la afirmación de Ibn Qutaybba, incluida en la introducción de su famosa obra Adab al-Katib, según la cual era suficiente para la realización de sus tareas que los kuttab, o funcionarios del estado, memorizaran una serie de fórmulas legales simples, sin tener que aprenderse las largas disertaciones de los fuqaha' o doctores de la ley. Al-Qadi al-Nu´man, un faqih famoso, se dedica en la epístola a demostrar que sin estas disertaciones no se podía aplicar la ley correctamente. En su texto se refiere a cada fórmula legal mencionada por su rival en Adab al-Katib y demuestra cómo la ley se debería aplicar basándose en la autoridad de los imames del Ahl al-Bayt, la Familia del Profeta Muhammad. También refuta las distintas interpretaciones legales sunníes de estas mismas cuestiones. (shrink)
This essay focuses on the oppositional politics expressed in the historical geography of the Persian and Urdu poetry of Muhammad Iqbal (1877–1938), showing how it emerges from, and breaks with, Urdu and Persian travelogues and poetry of the nineteenth century. It explores the complex relationships between the politics of Muslim separatism in South Asia and European imperialist discourses. There are two defining tensions within this politics. The first is between territorial nationalism and the global imaginings of religious identity, and (...) the second is between the homogenizing imperatives of nationalism and the subjectivity of individual selfhood. These tensions are reflected in the composite geography of Iqbal's work, which contains three elements: a sacred space, a political territoriality and the interiority of subjectivity. But these elements are in conflict with each other; in particular, the space of interiority in his poetry conflicts with the realm of politics in the external world. (shrink)
Zusammenfassung Heute gilt Muhammad Ali in der öffentlichen Meinung als einer der bekanntesten und beliebtesten Sportler des 20. Jahrhunderts. Der vorliegende Beitrag liefert einen Rückblick auf den US-amerikanischen Sportler, dessen Image in den 1960er Jahren ein Gegenteiliges war. Bei der Darstellung des Wandlungsprozesses werden zwei Perspektiven verfolgt: Zum einen geht es um die Rekonstruktion des öffentlichen Images Muhammad Alis seit den 1960er Jahren, über das eine Analyse der zahlreichen Stellungnahmen von Berichterstattern und Reportern Aufschluss geben kann. Zum anderen (...) geht es um das Verhalten und die Einstellung Muhammad Alis selbst, welche in engem Zusammenhang mit der öffentlichen Rezeption seiner Person stehen. In Anlehnung an diese doppelte Perspektive wird, einem chronologischen Verlauf folgend, erläutert, wie sich das Image dieses Sportlers in den Augen der Öffentlichkeit von dem eines Verräters zu dem eines Märtyrers verändern konnte. (shrink)
Il contributo sostiene che una versione lunga e composita del Viaggio notturno del profeta e della sua ascensione, attribuita a Ibn ‘Abbas attraverso una figura più tarda conosciuta come al-Bakri, è diventata molto popolare e largamente diffusa nel tredicesimo secolo. Qui si propone una traduzione del viaggio celeste di Muhammad a partire da un importante manoscritto inedito di Istanbul copiato nella penisola araba verso la fine del tredicesimo secolo. Questa traduzione si propone come strumento per gli studiosi interessati alla (...) tradizione islamica delle ascensioni celesti e per chi si occupa delle possibile influenze musulmane sull’opera di Dante. Nonostante non si dimostri che Dante avesse avuto accesso diretto a questa fonte nel momento in cui componeva la divina commedia, ci sono prove sufficienti che le versioni di questo racconto fossero diffuse in diverse parti del Mediterraneo, prima e durante la vita di Dante. L’autore fa propria la recente ipotesi interpretativa di Bencheikh che sottolinea il ruolo fondamentale della versione di Bakri del Mi’râj per la composizione dell’ormai noto Libro della Scala, tradotto in latino e lingua francese antico in al-Andalus nella seconda metà del tredicesimo secolo.This article argues that a long and composite version of the narrative of Muhammad's night journey and ascension, one often ascribed to Ibn 'Abbas via a later figure known as al-Bakri, became especially popular and widely distributed in the thirteenth-century CE. It offers a translation of the Tour of Paradise section from a particularly important unpublished Istanbul manuscript preserving this version, copied in the Arabian peninsula near the end of the thirteenth-century. This translation could serve as a resource to scholars who are interested in the history of Islamic ascension narratives, and interested in the question of possible Muslim influences on Dante's Divine Comedy. While the author of this article does not argue that Dante must have been aware of this particular manuscript as he composed his masterwork, he claims that there is enough evidence to suggest that versions of this narrative circulated in different parts of the Mediterranean before and during Dante's lifetime. He supports the earlier conjecture by Bencheikh that the Bakri versions were likely foundational to the composition of the now famous "Book of Muhammad's Ladder" that was translated into Latin and Old French in al-Andalus / Spain in the second half of the thirteenth-century. (shrink)