Intersex being a birth impairment in human babies is a fact of humanprecreation. Opposed to normal birth of humans as males and females incidentsof babies with vague gender identity have perturbed people and families asto how to socially place them within the binary system of men and womenin the community. In Islam, it is more important in view of the genderedorientation of some Islamic laws and its system of social ethics. Accordingly,jurists formulated an Islamic blueprint to manage this segment. However,their (...) main criteria to align such individuals to one of the normal genders wereinadequate to assign a specific sex to all intersex. Medical science, on the otherhand, proposes not only to achieve precise diagnoses of intersex conditionsbut also to manage them medically. Accordingly, Muslim jurists and muftisby and large celebrated this medical solution as a better remedy to resolve thisjuridical perplexing question. This study, however, argues that juristic stamp ofapproval needs to be more ethically grounded so as to avoid pitfalls inherent inthis medical innovation. (shrink)

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

Objective: Governments consistently aim to enhance services and establish online connections to efficiently deliver necessary information. This study aims to evaluate the future potential of digital libraries in public libraries in Pakistan by examining various projects that have introduced innovative approaches to foster the development of digital library services. Methodology: The analysis utilized the Amos 24 version, employing the Structural Equation Model (SEM) for assessing model fit indices and validating hypotheses. Additionally, Statistical Package for Social Sciences (SPSS) version 24 was (...) employed for Pearson correlation and factor analysis. Findings: The results suggest the appropriateness of discussing three out of the seven elements/factors used to assess competence improvement. The study reveals that public library managers can offer both physical and online workshops to community members, addressing emotional management for customers, including children and adults, during post-crisis information retrieval. Practical Implications: The study on public library user literacy skills, user behavior, and digital resources and services integrates the exploration and development of online databases to address challenges faced by public library management and users amidst the information explosion in academic and research activities. This contributes to enhancing the satisfaction levels of public library users. Originality/Value: Librarians are encouraged to conduct online workshops to address challenges faced by research students in information-seeking scenarios, focusing on improving reading and literacy skills, understanding user behavior, and optimizing digital resources and services through a study of online databases. (shrink)

On philosophy of history and historiography.

al-Juzʼ al-awwal. al-Akhlāq al-fāḍilah -- al-juzʼ al-thānī. al-Akhlāq al-sāfilah.

The Sharī‘ah ‘Committee is a board which is independent in directing, reviewing and supervising an Islamic Financial Institution. It consists of those who are specialised in Fiqh Mu‛āmalāt or those who know it with expertise in other fields. In conjunction with IFIs emergence, the Accounting and Auditing Organization for Islamic Financial Institutions was established and has issued numerous standards on accounting, auditing and also governance for IFIs. The researchers intend to review the duties and decision-making guidelines of the Sharī‘ah Committee (...) prescribed by the AAOIFI in 2010. The review undergoes a thorough search and critical analysis of any related content about the topic throughout the whole standard. Some important results are: AAOIFI mentions directly the duties of the Sharī‘ah Committee along with the definition of this Sharī‘ah Committee. These duties are directing, reviewing and supervising. On the other hand, decision-making guidelines are indicated indirectly and they are scattered throughout the AAOIFI governance standards. (shrink)

With the development of economic globalization and the policy guidance of International Financial Reporting Standards, the overseas investment of Chinese enterprises has been greatly affected. To study the overseas investment risks of Chinese enterprises, this paper applies a risk analysis model to summarize and analyze the results of overseas investment of Haier from 2008 to 2020. This paper defines the risk analysis model as risk identification, risk assessment, and risk response, and studies overseas investment risks including political, economic, cultural, legal, (...) cost, epidemic, and business risks. The existence of various risks is identified in the company’s overseas investment projects;. The overseas investment risks of Haier are evaluated, through a comprehensive evaluation method combining qualitative and quantitative, financial data, and market response;. In view of the deficiencies of the existing risk prevention measures in the overseas investment of enterprises, some reasonable suggestions are purposed. The innovation of this paper are: This paper combines IFRS 9, IFRS 15, and IFRS 16, selects theories, and combines cases to evaluate the risks of overseas investment that are difficult to quantify, and analyzes the risks of overseas investment by Z-value models and market effects. This research method has pertinence and applicability to enterprises investing overseas. (shrink)

Personality disorders are usually treated with face-to-face sessions and/or digital mental health services. Among many schools of therapies, schema therapy stands out because rather than simply targeting the symptoms of PD, it cordially targets the cause of PD and heals the early maladaptive schema, thus is exceptionally good at soothing emotional disturbances before enacting cognitive restructuring, resulting in long-term efficacy. However, according to Piaget’s genetic epistemology, the unmet needs lie in the fact that the schemata that determine the adaptive behavior (...) can only be formed in the interaction with the real world that the patient is living in and reconsolidated by the feedback from the object world upon the patient’s newly-formed behavior. Therefore, in order to reshape the patient’s schema modes to support adaptive behavior and regain emotional regulation capabilities of the healthy adult, one may have to reconstruct the object world surrounding the patient. Metaverse, the bestowed successor to the Internet with the cardinal feature of “the sense of full presence,” can become a powerful tool to reconstruct a new object world for the patient with the prescription of a psychotherapist, so as to transform the treatment techniques in schema therapy into the natural autobiographical experiences of patients in the new object world, thus gradually reshape the patient’s schema modes that can ultimately result in an adaptive, and more inclusive, interaction with the real world. This work describes the underlying theory, the mechanism, the process, and ethical considerations of such promising technology for the not-too-far future. (shrink)

Medrese, müslüman tarihinin geleneksel eğitim kurumları olarak tarihe geçmiş, Hint alt kıtasındaki İngiliz öncesi dönemde de bu işlevini sürdürmüştür. Tarihsel olarak medreseler sadece din alanında değil, aynı zamanda diğer alanlarda da toplumun ihtiyaç duyduğu insan gücünü karşılamıştır. Ancak Medrese müfredatı da dahil mevcut pek çok kurumun boyun eğmesine ve baskısına yol açan Biritanya emperyalizminin gelişi ile, medresenin toplumda oynadığı rolde yavaş yavaş bir düşüş yaşanmıştır. Medresenin (hem kurum hem de mezunları tarafından) karşı karşıya kaldığı bu varoluşsal krizin, Pakistan'ın kuruluşunda dini (...) Ulema ve Müslüman kitlelerin desteği ile sona ermesi beklenirken, Pakistan'daki modern eğitim sisteminin uyarlanması sadece mevcut problemi artırmıştır. Bu araştırma, medrese mezunlarının devlet ve toplumun refahına katkısını ortaya koymayı amaçlamaktadır. Sonuçlar, çok sayıda mezunun, Pakistan ve Dünya Bankası tarafından belirlenen asgari ücret ölçütlerinden bile daha az getirisi olan meslekleri yapmak zorunda kaldıklarını göstermektedir. Bu meslekler arasında şunlar bulunmaktadır: medrese öğretmenleri, imamlar, medreselerdeki memurlar, düşük dereceli gazetelerdeki yazarlar, küçük esnaf. (shrink)

Anecdotes from early Islamic history; includes moral of these stories reflecting on Islamic religious life and Islamic ethics.

Metaphysics; utopias; Fārābī; political and social views.

Caliphate; Māwardī, ʻAlī ibn Muḥammad, 974?-1058; political and social views.

Arabic lanaguage; history and criticism.

Jamal Al-Banna, the 20 th century reformist and thinker, in his book _Nahwu al-Fiqh al-Jadid,_ outlines ideas about new Islamic jurisprudence, especially about the collection of _hadith_, which he considers to be fabricated _hadith_ because it contained the sayings or interpretations of the companions, not the sayings of the Prophet. Al-Banna offers an alternative to the hadith and sunnah, in line with the Qur'an, not according to the companions’ narration. This study utilized a qualitative research design, with data collected through (...) library and desk research. The primary source was Al-Banna’s _Nahwu al-Fiqh al-Jadid_, the hadiths and the sunnah, while the secondary material comprised books and critical commentaries of religious scriptures. The study found out that Al-Banna vouches for a new Islamic jurisprudence that believes in the Qur'an but rejects the _tafsir_ (exegesis of the Quran) because, they were a kind of deviation from the Quran. Al-Banna’s new Fiqh paid attention to the sunnah, and rejected many fabricated _hadith_s originating from companions’ words, not the Prophet Muhammad's words. He recommends to initiate a new perspective on the sunnah, using the Qur'an paradigm, not the _hadith_ narrators' paradigm. There are implications of these revelations as _Hadith_ experts criticized Al-Banna’s ideas as they thought his narration of the companions was not justified and that caused much controversy. However, Jamal Al-Banna's new version of Islamic jurisprudence has a vision and mission to advance the ummah based on the criteria of the Qur'an and Sunnah, only the words of the Prophet, both of which must be able to answer current problems and must be able to interact with contemporary dynamics. (shrink)

This paper relies on primary resources dealing with the history of Oman along with British documents, which are the most important materials that dealt with the situation in the region, in general, and in Oman in Particular, at a time when Britain had power, presence and military control over India through the Government of British India. At that time, Britain tried to open lines of communication and forge agreements with the Arabian Gulf countries in order to secure its control over (...) this vital region and secure communications with its colonies in India. This study focuses on the economic and commercial relations between the two countries including trade of spices, textile, weapons, slaves, dates and other goods, the currencies used in these commercial exchanges, and the volume of trade. It also explores the volatility of these relations in different periods. The study also examines the social and cultural relations, mutual migrations, and military and political ties. In addition, it explores various aspects of reciprocal influence between the two areas in different periods and during turbulent times for the sultanate of Oman and the region, prior to, during and after the First World War. It investigates these relations from signing of the treaty of AL-Seeb in 1920 and the stabilization phase it created up to the end of the study period. The study has reached a number of conclusions about the development of these relations and the factors influencing this development at a time when sultan Timor tried to maintain independence in running the country despite the British influence. It also focuses on how the sultan attempted to benefit from Britain’s need to secure shipping lines by enhancing the sultanate’s trade with India until India became the first economic and trade partner with the sultanate during this period. The sultan tried to maintain a friendly relationship with Britain and India, where his currency was mined and where he used to stay for recuperation. (shrink)

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

This study seeks to investigate the treatise of Abū al-Hasan b. Abd al-Rahman b. Muhammad al-Khatīb al-Shirbīnī al- Shāfiʻī (d. after 1028/1619) entitled Fatḥ al-Raḥīm al-Raḥmān fī tafsīr Āyat "inna Allāha yaʼmuru bi al-ʻadl wa al-iḥsān" based on the manuscript of the author. Shedding light on the translation of this unknown scholar, as it is evident from the title of the treatise that it contains the interpretation of this verse, which is well known among scholars and commentators as the most (...) comprehensive verse in the Qur’ān. In this tafsīr, Shirbīnī used many exegetical methods such as exegesis of the Qur'ān with the Qur'ān, exegesis of the Qur'ān with the Sunnah, exegesis of the Qur'ān with the sayings of the Companions, and al-tafsīr bi-al-raʼy, as well as tafsīr approaches such as linguistic tafsīr, the science of munāsabāt, and causality of nuzūl to analyze the meanings of the verse in depth. Another feature that increases the importance of this treatise is that al-Shirbīnī refers to the primary source tafsīr books together with their glosses, sometimes quoting from the commentators verbatim, and sometimes making meaning-based quotations from them, which is the most obvious indication of his exegetical ability and scholarly competence. In this work, he adopted a syncretic approach while emphasizing the meanings of the verse and followed an analytical-critical method while examining the subject. For this reason, he analyzed all the words in the verse one by one, dwelt on the meanings and interpretation of the words, and criticized their views after including the views of the commentators. Therefore, he applied the analytical exegesis method very successfully in this work. Accordingly, he analyzed the narrations related to tafsīr and mentioned the Companions' names during the narration. In particular, he analyzed the narrations from Ibn 'Abbas (d. 68/687-88) about the words al-ʻAdl and al-iḥsān, and stated that there was a dispute between the narrations about the phrase al-iḥsān. He took a scientific stance on the derivation of the word "Allah,” debated between those who accepted it and those who rejected it. He stated that the derivation of the word was not satisfactory and reliable. In the tafsīr of the words al-ʻAdl and al-iḥsān, he discussed the isnāds in Muqātil b. Sulayman’s (d.150/767) tafsīr emphasizing that he received the tafsīr of al-ʻAdl from Ibn 'Abbas and the tafsīr of al-iḥsān from 'Ali b. Abī Tālib. This approach is an important example for the isnād analyses of Muqātil b. Sulayman who was criticized for neglecting isnād chains in his tafsīr. He also criticized al-Baydāwī for being influenced by some of Zamakhsharī's sectarian and theological views. He classified the issue of kinship according to usūl, furū', and hawāshī, expanded the meaning of the verse, and insisted that the message of this verse encompasses all relatives, regardless of the degree of kinship. He was influenced by Latāʾif al-Ishārāt, al-Kashshāf, Mafātīhu al-ghayb, al-Baydawī, Hāshiya al-Jurjānī ala al-Kashshāf, and his grandfather al-Khatīb al-Shirbīnī’s (d.977/1570) al-Sirāj al-munīr. (shrink)

In Beyond Schools: Muḥammad b. Ibrāhīm al-Wazīr's (d. 840/1436) Epistemology of Ambiguity, Damaris Wilmers provides the first extensive analysis of Ibn al-Wazīr's thought and its role in the "Sunnisation of the Zaydiyya", emphasizing its significance for conflicts between schools of thought and law beyond the Yemeni context. Contrasting Ibn al-Wazīr's works with those of his Zaydi contemporary Aḥmad b. Yaḥyā b. al-Murtaḍā, Damaris Wilmers offers a study of a number of heretofore unedited texts from 9th/15th century Yemen when Zaydi (...) identity was challenged by an increasing theological and legal diversity. She shows how Ibn al-Wazīr, who has been classed with different schools, actually de-emphasized school affiliation and developed an integrative approach based on a unique theory of knowledge. (shrink)

In Beyond Schools: Muḥammad b. Ibrāhīm al-Wazīr's (d. 840/1436) Epistemology of Ambiguity, Damaris Wilmers provides the first extensive analysis of Ibn al-Wazīr's thought and its role in the "Sunnisation of the Zaydiyya", emphasizing its significance for conflicts between schools of thought and law beyond the Yemeni context. Contrasting Ibn al-Wazīr's works with those of his Zaydi contemporary Aḥmad b. Yaḥyā b. al-Murtaḍā, Damaris Wilmers offers a study of a number of heretofore unedited texts from 9th/15th century Yemen when Zaydi (...) identity was challenged by an increasing theological and legal diversity. She shows how Ibn al-Wazīr, who has been classed with different schools, actually de-emphasized school affiliation and developed an integrative approach based on a unique theory of knowledge. (shrink)

This article seeks to shed light on civil commitment in the context of the opioid crisis, to sketch the existing legal landscape surrounding civil commitment, and to illustrate the relevant medical, ethical, and legal concerns that policymakers must take into account as they struggle to find appropriate responses to the crisis.

Study on the works of Sir Muhammad Iqbal, 1899-1938, Urdu and Persian poet with special reference to his philosophy of self and self-identity; contributed articles presented at a seminar.

Study on the works of Sir Muhammad Iqbal, 1899-1938, Urdu and Persian poet with special reference to his philosophy of self and self-identity; contributed articles presented at a seminar.

We examined the direct and indirect (via relational social capital) relationship between ethical leadership and knowledge hiding. We also tested the moderating role of instrumental thinking in the relationship between ethical leadership and knowledge hiding and the relationship between ethical leadership and relational social capital. Data were collected from 245 employees in different firms spanning different manufacturing and service sectors. The results showed that ethical leadership was negatively related to knowledge hiding, both directly and via relational social capital. The results (...) revealed that instrumental thinking moderated the positive relationship between ethical leadership and relational social capital, such that the relationship was weak when instrumental thinking was high. The results also showed that instrumental thinking moderated both direct and indirect relationships between ethical leadership and knowledge hiding, such that the relationships were weak when instrumental thinking was high. The study carries important practical implications for managers concerned about the destructive consequences of knowledge hiding. (shrink)

Rızâeddîn bin Fahreddîn, 19.-20. yüzyıllarda İdil-Ural bölgesinde ceditçilik hareketi içerisinde yer almış en önemli düşünürlerdendir. Rusya müslümanlarının uyanışına katkı sunmak için birçok İslam düşünürünün biyografisini kaleme almıştır. Bunlardan birisi de İbn Arabî hakkındadır. Eserinde İbn Arabî’nin fikirlerini amelî, ilmî ve felsefî başlıkları altında inceler. Amelî görüşler başlığında içtihat, kıyas ve icmâ meseleleriyle ilgilenir. İlmî görüşler başlığı altında şumûl-i rahmet, ricâlu’l-gayb ve firavunun imanı konularını inceler. Felsefî görüşlerde ise âlem-i misâl ve vahdet-i vücûd hakkındaki tartışmaları öne çıkarır. Rızâeddîn bin Fahreddîn, eserinde (...) İbn Arabî hakkında gelişen tarihsel münakaşaları yeniden değerlendirir. Bu konuda üç tutum ve gruptan bahseder. İlk grup onu kafir, ikinci grup ise büyük bir veli olarak görür. Üçüncü grup onun büyük bir veli olduğunu kabul eder fakat eserlerinin okunmasının sakıncalı olduğunu söylerler. Rızâeddîn bin Fahreddîn bunlara ek olarak eserinde İdil-Ural müslümanları arasında da İbn Arabî etkilerinden bahseder. Eserinin sonunda İbn Arabî ile ilgili zikrettiği görüşleri değerlendirir. İbn Arabî düşüncesinin zaaf ve imkanlarına işaret eden bu değerlendirmede neo-selefî ve reformist görüşlerin etkisini izlemek mümkündür. (shrink)

The first poems about the Prophet Muḥammad appeared while he was alive. These first examples, which are panegyrics (madīḥ, i‛tiẕār, fakhr and ris̱ā), largely reflect the characteristics of the pre-Islamic qaṣīda poetry. Due to the developments in the following centuries, the number of poems about the Prophet increased. And thus, a separate literary genre was formed under the name al-madīḥ al-nabawī. Especially the fact that sufi leaning poets contributed to the literary richness in this field. Another factor is the beginning (...) of the tradition of writing mawlid poems in memory of the birth of the Prophet Muḥammad. The thirteenth century was an important period for poems praising the Prophet Muḥammad. Two important poets emerged in this century. One of them is Egyptian poet al-Būṣīrī and the other is Baghdad's famous poet, Yaḥyā al-Ṣarṣarī. Even after his death, Ṣarṣarî’s works with high literary value were read and memorized in the circles of science, literature and Sufism. Due to his competence in the field, al-Ṣarṣarī was known as the poet of the Prophet and Ḥassān b. Thābit of his time. However, it is understood that his poems, which lost their importance in literary circles over time, were not studied as much as they deserved in the modern period. In this article, his life and works are introduced and basic language and stylistic features of his poems are examined. Also, the image of the Prophet in his poems was determined within the framework of the political conditions of the period.Summary: In the field of madīh nabawī, which first appeared in the ‘Asr al-Sa’āda and has continued to the present day, especially two names stand out in the 7th/13th century, when famous poets such as Macduddīn al-Vitrī (d. 662/1264), Ibn al-Muraḥḥal (d. 699/1300) and Ṣafiyyuddīn al-Ḥillī (d. 749/1348) were also raised. One of them is the Egyptian poet al-Būṣīrī (d. 695/1296), who left his mark on the field of madīh nabawī with his many poems, especially Qaṣīda Burda, and the other is the Iraqi poet Yahya al-Ṣarṣarī (d. 656/1258), who was named Shā‘iru Rasūlillāh (The poet of the Prophet) and Ḥassānu Vaḳtihī (Ḥassān of that period) because of the quality of his poems in this field.al-Ṣarṣarī, was born in the village of al-Ṣarṣar, near Baghdad, spent most of his life in the shadow of Baghdad’s political instability and the social collapse that developed in parallel. He was killed in 656/1258 by the Mongolian forces that invaded Baghdad. al-Ṣarṣarī was extremely knowledgeable in fiqh, hadith, language, and ‘ilm al-qirāa. Our poet adopted the views of the Hanbalī law school. In addition, he turned to Sufism and became a murīd (disciple) of Ali ibn Idrīs al-Ya‘kūbī, a student of Abdalqadīr al-Gīlanī who was accepted as the founder of Qādiriyya. He was closely attached to the Sunnah of the Prophet and was fond of reading the Quran. He was chaste and patient and was content with what he had himself. All his works are poetic and they all concern the madīh nabawī or fiqh.Since his poems, almost all of which are about the praise of the Prophet, have a high literary value, they were read, memorized and narrated for a long time in the circles of science, literature and Sufism. In terms of its structure, his poems are based on the traditional forms of Arab qasīda. In the introductory sections of his poems, he often expresses his longing for Madina. The main subject in poems is usually the Prophet and his superior features. In the last part, he usually says salāt for the Prophet and seeks help from him. It can be said that he used simple language in his poems. The vocabulary reflects the characteristics of the urban life in which he lived. The source of inspiration for his poems are the Qur’an and especially the hadith of the Prophet. He uses the potential of literary arts as much as possible while conveying his feelings. But he does not allow the correct information to be lost due to these arts on a serious subject such as depicting the Prophet. We can see a lot of badī‘ (creative) art in some of his poems. But we can immediately understand that these arts do not spoil the beauty of his expression. The poet provides rhythm and harmony in his poetry with the meter and rhyme in accordance with the classical Arabic qasida rules. In addition, he strengthens the musicality in poetry with puns (jinās) and repetition.The influence of the instability of the region where al-Ṣarṣarī lived on his poems is obvious. According to him, the main reason for the terrible situation that Muslims were in was that they were away from the way of the Prophet. He thought that it would be possible to go back to the old peaceful days by following the way of the Prophet. Perhaps as a result of this opinion, he allocated his qasīda to the narration of the Prophet and his Companions. In his poems, he describes the Prophet with his names, superior qualities, physical and moral characteristics. He says that the sentences describing the Prophet are the ornament of poems and believes that praising him is a mean of salvation in the next world. He also hoped that the poems he said in order to achieve spiritual ascension would protect himself against the troubled events of the period.In his poems, especially on the occasion of mawlīd, al-Ṣarṣarī mentions the Prophet’s physical characteristics and likens his smiling face to a bright full moon, his brows to the letter nûn, his teeth to pearls. He describes the Prophet as a man with black eyes, broad shoulders, born with kohl-lined eyes, and who emanates a beautiful scent as a requirement of his creation. The poet, who also touches on the Prophet’s powerful address, states that his speech is more effective than Luqman’s wise words by virtue of his jawami‘ al-kalim (comprehensive speech) and faṣl al-khiṭab (clear speech), and that his soft address, which states nothing other than the truth, is a blessing from Allah. He additionally describes the Prophet’s plain words, easy to understand by all, as more valuable than jewels. al-Ṣarṣarī, who praises the Prophet in terms of morality with basic human virtues such as bashfulness, justice, modesty, and courage, emphasizes that he is, a paragon of patience, perseverance, kindness, and compassion through analogies such as, “his clothes are peace and perseverance”, his “cover is kindness and forgiveness”. In his world of imagery, the Prophet’s benevolence is so abundant like the rain that the clouds cannot compete with him. Also, he does not shame anybody for what he gives. He bestows the most valuable possessions like gold and camels. Even the respectable personalities of the tribe benefit from his grace. He is so generous that he is giving even when the clouds are stingy about giving rain during times of drought. He welcomes with a smile those who approach him with requests. The donations he makes privately are entirely satisfying.The image of prophethood in al-Ṣarṣarī’s poems, is centralized around the thought of nūr Muhammadī (prophetic light) and the miracles of the Prophet. He reminds that the Prophet never gave up despite the calamities he encountered and that he was supported with extraordinary events in various stages of his life since he was born, and reflects the understanding that the prophet is spiritually supporting the community with his nūr, and in the case the community follow his sunnah, overcoming the Mongolian attacks, which seems like a miracle, is possible. The mention of Qattāl (warrior), Māḥī (eliminator of disbelief), Ẓāhir, Ẓāfir, Manṣūr and Muẓaffar (victorious) among the Prophet’s names, especially those that evoke the superiority he gained in his fight against the disbelievers, giving greater prominence to his courage and valor among his virtues are also related to the political and social conditions of the period. The couplets about the Companions of the Prophet following the couplets that describe the Prophet’s valor, the emphasis of their aid to the Prophet, and the particular mention of their fighter spirit may be considered in the same context. Perhaps, in this way, the poet aims to boost the courage of the Muslims who are exposed to Mongolian attacks with respect to protecting their spiritual and holy values against the enemy. (shrink)

The study aimed to identify the strategic sensitivity and its impact on enhancing the creative behavior of Palestinian NGOs in Gaza Strip, and the study used the descriptive analytical approach and the questionnaire as a main tool for collecting data from employees of associations working in Gaza Strip governorates, and the cluster sample method was used and the sample size reached (343) individuals (298) questionnaires were retrieved, and the following results were reached: The relative weight of strategic sensitivity was 79.22 (...) (%), and the relative weight of creative behavior was 78.99 (%), a statistically significant relationship between all strategic sensitivity and creative behavior, and the presence of a sensitivity effect The strategy’s strategy on creative behavior, there are statistically significant differences in the scale dimensions attributable to the gender variable and the differences were in favor of females, there are no statistically significant differences between the averages of strategic sensitivity due to the age variable, and the educational qualification, and there were no statistically significant differences in creative behavior according to The gender variable, age, educational qualification, specialization, and the study presented a set of recommendations, the most important of which are: the need for civil organizations in Gaza Strip to seek funding from external countries in order to provide self-income for associations to face crises and give them independence Mechanism in order to keep them to carry out their role in society, the need to follow up the strategic plan of civil organizations using e-mails as they pave the way to reach excellence and creativity in the field of work. (shrink)