This study aims to know the effect of ambulance transportation in reducing the rate of injuries for people injured in traffic accidents, the importance of the role of emergency paramedics in reducing the rate of injury for people transported to health facilities, a questionnaire was prepared via Google Drive and distributed to the population between the ages of 25-55 years from Men and women in the holy city of Mecca. The questionnaire was distributed via the social networking program (WhatsApp) for (...) the purpose of distancing. 400 questionnaires were distributed, and 380 responses were obtained via email to the principal researcher. it concluded that everyone mentioned the importance of paramedics in transporting all dangerous cases (whether traffic accidents or other) in record time and with a very high degree of professionalism. (shrink)

Gaze following occurs automatically in social interactions, but the degree to which gaze is followed depends on whether an agent is perceived to have a mind, making its behavior socially more relevant for the interaction. Mind perception also modulates the attitudes we have towards others, and deter-mines the degree of empathy, prosociality and morality invested in social interactions. Seeing mind in others is not exclusive to human agents, but mind can also be ascribed to nonhuman agents like robots, as long (...) as their appearance and/or behavior allows them to be perceived as intentional beings. Previous studies have shown that human appearance and reliable behavior induce mind perception to robot agents, and positively affect attitudes and performance in human-robot interaction. What has not been investigated so far is whether different triggers of mind perception have an independent or interactive effect on attitudes and performance in human-robot interaction. We examine this question by manipulating agent appearance (human vs. robot) and behavior (reliable vs. random) within the same paradigm and examine how congruent (human/reliable vs. robot/random) versus incongruent (human/random vs. robot/reliable) combinations of these triggers affect performance (i.e., gaze fol-lowing) and attitudes (i.e., agent ratings) in human-robot interaction. The results show that both ap-pearance and behavior affect human-robot interaction but that the two triggers seem to operate in iso-lation, with appearance more strongly impacting attitudes, and behavior more strongly affecting per-formance. The implications of these findings for human-robot interaction are discussed. (shrink)

In reliability engineering and lifetime analysis, many units of the product fail with different causes of failure, and some tests require stress higher than normal stress. Also, we need to design the life experiments which present methodology for formulating scientific and engineering problems using statistical models. So, in this paper, we adopted a partially constant stress accelerated life test model to present times to failure in a small period of time for Gompertz life products. Also, considering that, units are failing (...) with the only two independent causes of failure and tested under type-I generalized hybrid censoring scheme the data built. Obtained data are analyzed with two methods of estimations, maximum likelihood and Bayes methods. These two methods are used to construct the point and interval estimators with the help of the MCMC method. The developed results are measured and compared under Monte Carlo studying. Also, a data set is analyzed for illustration purposes. Finally, some comments are presented to describe the numerical results. (shrink)

The paper undertakes to investigate the Shī`ī practice of prudential concealment (taqīya) as a source of both quietism and political activism. The practice functioned as a strategy of survival for the Shī `ī minority living under hostile Sunni regimes. Although Sunni ulema criticized the practice as dissimulation and, hence, morally wrong, ironically they too adopted the strategy when encountering autocratic and oppressive Sunni regimes that suffocated the right of the people to voice their demand for just treatment. The article demonstrates (...) that the strategy created a specific sphere of existence for the Shī `ites, known as the “abode of prudential concealment,” which incrementally allowed Muslim opposition to engage in underground activity for regime change and for a political transformation of the public order that accorded with Islamic ideals. In light of Muslim political theology providing doctrinal resources for Muslim societies to work toward the common good in the public sphere, this latter space functions as a means of critical evaluation of the existing autocratic governments in the Muslim world, prompting political action, however underground. The major conclusion of the paper is that although the practice was developed by the Shī `ī minority living under intolerable political conditions, at different times under unbearable political conditions and the absence of democratic processes, it has provided Muslims a strategy to regroup and engage in political transformation. (shrink)

Muâviye b. Ebû Süfyân’ın yönetimi ele geçirmesiyle başlayan Emevîler dönemi, hilâfetin saltanata dönüştüğü bir dönem olmuştur. Bu dönemde idarecilik yapan kişiler her ne kadar halife ünvanıyla anılsalar da yaptıkları icraatlar göz önüne alındığı zaman saltanat özelliği kendini bâriz şekilde hissettirmiştir. Bununla birlikte sekizinci Emevî Halifesi Ömer b. Abdülaâziz, yaklaşık iki yıl süren idareciliğiyle, Râşit halifelerin beşincisi ünvanını alacak şekilde diğer Emevî idarecilerinden ayrılmıştır. Ömer b. Abdulazîz’i diğer Emevî idarecilerinden ayıran en karakteristik özelliği ise, olaylara yeniden vahiy eksenli bir bakışla Râşit (...) halifeler dönemini andıran siyaset tarzını geri getirmesi ve sorunları, Hz. Peygamber’in öğrettiği ilkeler doğrultusunda çözmeye çalışmasıdır. Bu çerçevede Ömer b. Abdülazîz, şiddet ve baskı yolunu benimseyen kendisinden önceki ve sonraki Emevî idarecilerinin aksine, ırk bağlamında Arap olmayan unsurları, fikir bağlamında da Emevî perspektifinden farklı düşünceleri benimseyen muhâlif unsurları sindirme yerine, onları dinleme, onlarla diyalog kurma ve barışçıl çözümler bulma gayretine girmiştir. Bunda da gayet başarılı olmuş ve Emevî tarihinde bütün tebeânın beyʻatını almayı başaran tek idareci olarak gerçek anlamda halife olmuştur. Bu çalışmada, istibdat yöntemini seçen idareci profiliyle; müsamaha, ilim ve diyalog yolunu seçen idareci profilini bünyesinde barındıran Emevîler özelinde Ömer b. Abdülazîz’in yaklaşımı ve bu yaklaşımın olumlu sonuçları ele alınmaktadır. Zira bu, toplum içi barışın ve kaosun sebeplerini ortaya koyması bakımından idareci sınıf için iyi bir ibret tablosu olacaktır. (shrink)

Salafism is one of the most important issues of the last few centuries. There are intense discussions on the issues related to Salafism, its emergence, how it was first used by whom and in what sense. Discussions about Salafism are sometimes experienced in relation to whether this concept corresponds to a mentality or to a sect, and sometimes this phenomenon is brought up in relation to a number of important names that have taken place in the history of Islamic thought. (...) Ibn Taymiyya (d. 728/1328) emerges as the most frequently mentioned name in this context. Therefore, in this article, we have examined how Salafism/Salafiyya concept is used in the works of Ibn Taymiyya who is accepted as the theorist and the most powerful representative of Salafism. We have discussed the issue in a comprehensive manner by including the concept of Salaf, which is one of the most used concepts of Ibn Taymiyya. When we consider Ibn Taymiyya's use of the concepts of Salaf and Salafiyya, the concept of Salaf is seen to be used much more than the concept of Salafiyya. Thus, the concept of Salaf in the thought of Ibn Taymiyya refers to the Islamic society that lived in the early centuries and the conception of religion revealed by this society. The concept of Salafiyya, however, appears to have been used in a way that reflects a mentality and a way of thinking rather than a particular school or sect.Summary: Sects are human made structures that emerged with the institutionalization of differentiations in the conception of religion. The production of systematic theology and fiqh, the formation of its own literature, its dissemination and dissociation from other systems of thought are the most important turning points for the emergence of sects. One of the most important variables that determine the formation process of sects is the mentality of sect. It is known that the sects come into the realm of existence when the mindsets with the implicit reference system become visible. Therefore, there is a mentality on which every sect is based, but not every mentality has come to the point of being a sect. While some mentalities have influenced different sects in different shades, some of them have been confronted with only one sect.In fact, Salafism is one of the ways of thinking which is a mindset and it is a subject of important debates about whether it is a sect. Although the use of salafiyya is seen in the literature in the past, the fact that Salafism felt its existence as a kind of religion or mentality was realized in the 18th and 19th centuries. It is also known that the discussions about the definition of Salafism have started since these periods. From the second half of the 20th century, Salafism began to take a place in the agenda of both the Islamic world and the West. This has naturally led to efforts to define Salafism. Thus, Salafism is subjected to attempts to identify and associate with structures, such as denomination, ideology, religious understanding and mentality. In this direction, it is seen that Salafism is tried to be defined by establishing close link with the structures, such as Ahl al-Sunnah, Ahl-i Hadith, Hanbalism and Wahhabism or by reducing them directly to one of these structures. Thus, Salafism is sometimes backed up to the early stages of Islamic thought and sometimes associated with multilayered structures, such as the Ahl al-Sunnah, which embodies many political-mythic and fiqh structures.In line with the efforts of defining Salafism, it is also seen that many names that have had a say in classical Islamic thought or have been mentioned in modern times have been brought to the agenda. In addition to the names, such as Ahmad ibn Hanbal, Ibn Taymiyya, Ibn Qayyim al-Jawziyya, the names of Emir al-Saneyani, Muhammad ibn Abd al-Wahhab, Muhammad al-Shawkani, Shaykh Abdulaziz ibn Baz and Muhammad Nasir al-din al-Albani are frequently mentioned in this process. It should be noted that there is a special place of Ibn Taymiyya among these names. Ibn Taymiyya took the place of both in history of Islamic thought and Ahl al-Hadith-Hanbalite tradition and made a name for himself in the context of many subjects. It is claimed that Ibn Taymiyya, who was the theorist of the Hanbalite conception of religion, and the missionary of the New Hanbalism, was also the founding figure and the most important representative of Salafism. In modern times, most of those who declare ideas about Salafism place Ibn Taymiyya at the center of Salafism and present him as the founding name of this mentality. However, the question of what kind of relationship between the mentality called Salafism and Ibn Taymiyya's world of thought and religion is not the subject of academic studies. However, the works of Ibn Taymiyya, who is an author of a very velocity, should be analyzed from this point of view and all kinds of words about Ibn Taymiyya-Salafism relationship should be left behind this effort. Our study, which aims to fulfill this gap, was designed to explain topics, such as whether the concept of salafiyya was used in the works of Ibn Taymiyya, whether and how the past was used, and the extent to which the meaning attributed to the salafiyya coincided with the current Salafism. Understanding of the concept of the salafiyya in the works of Ibn Taymiyya depends on the explanation of how the term salaf was derived and used by Ibn Taymiyya. When the works of Ibn Taymiyya are scanned, it is seen that he used the word salaf much more than the word salafiyya. In fact, the word of salafiyya, which Ibn Taymiyya has rarely included, has been placed in some places in a way that refers to the meaning field of the word salaf. When we consider the use of the word salaf in the works of Ibn Taymiyya, we first see the generations who lived in the early historical periods of Islamic thought and the conception of religion which these generations have revealed. Other names that have taken place in the history of Islamic thought have similar opinions about the generation of the predecessors and the religious understanding of this generation. In other words, according to the general opinion of the predecessor, especially the first three centuries came to mind. However, it is seen that Ibn Taymiyya made some attempts to periodize both the generation of the predecessors and to define the understanding of religion of this generation. Nevertheless, Ibn Taymiyya could not provide a clear picture on this issue, and he occasionally contradicted his findings regarding his involvement in the predecessor generation. Nevertheless, he generally adopted generalizations and an attitude to limit the meaning of the predecessor to the first generations. The word salafiyya, which Ibn Taymiyya placed on the meaning of the word salaf, is used less compared to the word salaf and is given in more complete terms. This indicates that the main factor that influenced Ibn Taymiyya's salafi thought was salaf, not salafiyya as a systematic structure. These findings make it necessary to reconsider the claims of Salafism being a sect and it is being represented at the time of Ibn Taymiyya. (shrink)

In search of principles of health care in Islam -- Health and suffering -- Beginning of life -- Terminating early life -- Death and dying -- Organ donation and cosmetic enhancement -- Recent developments -- Epilogue.

Presenting an outline of the version of Islamic ethics that is embedded in the textual legacy of the Islamic legal tradition, Abdulaziz Sachedina argues that this juridical ethics is an important, even dominant form of ethics in modern Islam. He notes that this form of ethics has been challenged by modernity and examines the variety of ways in which legal ethical thinkers have reacted to these challenges.

This article presents the results of an analysis of the large-scale processed texts of Arabic newspapers in the King Abdulaziz City for Science and Technology Arabic Corpus Project. I adopted methods modified from the Biber Connor Upton Approach to retrieve the expanded concordances of the lexical units almarᵓa and alnisāᵓ from the corpus. The extracted text reveals the discursive patterns regarding a number of topics which are discussed in Arabic newspapers, namely, socio-culture and eco-politics. The results of the study (...) show how and why topics related to Arab women are discursively constructed, revealing negative patterns with regard to the topics discrimination, the veil, sports, male guardianship, driving, pro-divorce settlements and municipal elections, and positive patterns concerning the topics marital status, violence, education, travel, sexual harassment, the removal of male guardianship, employment, ministerial election and political participation. The specific case of the topic veil is subsequently analysed in more detail and the results reveal that the topic is associated with negative patterns within a wider socio-cultural discourse. (shrink)

In classical literature on Islamic human rights, the concepts of dignity and honour are used interchangeably. Distinguishing modern and pre-modern conceptions of human life’s value, dignity represents a value everyone possesses simply in virtue of being human, regardless of social hierarchy or religious preference. Honour, on the contrary, demonstrates a status which someone achieves because of a religious or societal preference. I will explain this difference further, relying on the works of Peter Berger and Charles Taylor. Afterwards, I argue that (...) a large group of Muslim scholars who have tried to articulate a coherent Islamic version of human rights have neglected this crucial difference. I will focus my discussion on two scholars, Abdulaziz Sachedina and Mohammad Hashim Kamali, as examples of scholars who have neglected the difference. My conclusion is that anybody who intends to confront this topic must be clear about the difference between dignity and honour; otherwise, any argument for the compatibility or incompatibility in question is doomed to failure. (shrink)

This chapter poses the quiestions: how do Muslims solve their ethical problems in biomedicine? Are there any distinctive theories or principles in Islamic ethics that Muslims apply in deriving moral judgments in bioethics? Is the sacred law, the Shari'a, which is regarded as an integral part of Islamic ethics, the only recognized source of ethical judgments in Islam? What is the role of human experience/intuitive reasoning in moral justification? This chapter explores these questions and their answers.

This essay clarifies my stance on the distinctive facets of Christianity as a sole paradigm for a liberal interpretation of Islam in the area of human rights. It attempts to demonstrate the limits of applying a comparative ethics methodology without a firm grounding in historical studies that reveal the contextual aspects of the debate whether any religion, including Islam, is incapable of providing cultural legitimacy to the secular Universal Declaration of Human Rights among Muslim traditionalists. In the absence of the (...) “Church,” Islam has congruent scriptural resources to offer a distinctly enhanced system that works as an alternative to the uncritical secularization of moral-spiritual scriptural resources. Critical evaluation of the political history of Christianity and Islam reveals internal hermeneutical dynamics that lead to accommodation with the demands of secularization to advance human rights across cultures and nations. (shrink)

Background: Pembrolizumab, an inhibitory anti-PD-1 antibody, has led to significantly meaningful improvements in advanced melanoma. This meta-analysis discusses and presents the efficacy and safety of pembrolizumab versus control treatments in randomized controlled trials. Methods: Electronic databases were searched systematically for RCTs using pembrolizumab in advanced melanomas. Pooled estimates were calculated under random-effect models for overall response rates, PFS, OS, and TRAEs. Results: Nine RCTs including 5132 patients were analyzed. Pembrolizumab significantly realized better results in ORR, PFS and OS HR 0.62, (...) 95% CI 0.54, 0.71, P < 0.001 and HR 0.70, 95% CI 0.63, 0.78, P < 0.001 for control. PFS and OS were consistently better in first, second, and further lines and in groups stratified for PD-L1 status. Grade 3–5 TRAEs were lower with pembrolizumab than with chemotherapy 13.3% vs. 25.9% and ipilimumab 16.9% vs. 27.3%. Conclusions: Pembrolizumab monotherapy meaningfully improves ORRs, delays progression, and prolongs survival in advanced melanoma compared to current standard regimens, with the latter given its favorable toxicity profile. As such, pembrolizumab should be considered the new standard of care for treatment-naïve and previously treated subjects. (shrink)

There are some verses in the Qur'an that can be understood at first glance to mean that Allah Almighty knew certain things afterwards. Based on such verses, it has been claimed that Allah Almighty knew the voluntary acts of the slaves afterwards. This view, whose historical origin goes back to Cehmiyya, is defended by Abdülaziz Bayındır today. Adopting an approach that understands and explains the verses he refers to as the main reference on the subject, Abdülaziz Bayındır argues that the (...) thirty-first verse of the chapter of Muhammad and other verses with a similar notion indicate that Allah does not know beforehand the optional actions of His servants. In this study, the rational and narrative evidences that Bayındır presented as a justification for his views were examined within the framework of the basic procedural principles of the science of tafsir. In our study, the method of analysis and criticism has been adopted. While interpreting the verses that Bayındır examined as a basis for his thesis, the method he put forward was verified through different verses, and it was seen that this method did not offer an accurate and authentic methodology of understanding and interpretation. It has been seen that the verses that Bayındır put forward as a basis for his thesis do not indicate that Allah knows the voluntary actions of the servants afterwards, but that he reveals what he knows in his pre-eternal knowledge. (shrink)

Mehdî inancı, İslam toplumunda yayılışından kısa bir süre sonra, kitleleri harekete geçiren bir motivasyon olarak Abbâsî İhtilâli sırasında yeniden ortaya çıkmıştır. Bu sebeple, ihtilâli ele alan birçok çalışmada halkta yaygınlık kazanan bu inançtan nasıl ve ne şekilde istifade edildiği incelenmiştir. Abbâsîler, Mehdî inancı olarak ifade edilen beklenen kurtarıcı inancından, ihtilâl başarıya ulaştıktan sonra da hilafette kendilerine meşruiyet sağlama amacı ile istifade etmişlerdir. Böylece Ahbâru’l-Abbâs adlı, Abbâsîlerin ihtilâlle sonuçlanan mücadelelerinin yarı resmi tarihi olarak sayılan kaynakta da Abbâsîlerin beklenen kurtarıcılar olduğunu vurgulayan (...) birçok rivâyet yer almıştır. Ahbâru’l-Abbâs, Abbâsî İhtilâli hakkında önemli bilgiler sunan ve bu nedenle muhtemelen Abbâsî ailesine yakın biri tarafından yazılmış olduğu tahmin edilen anonim bir el yazmasıdır. Abdülaziz ed-Dûrî ve Abdülcebbâr el-Muttalibî tarafından 1971'de yayımlandıktan sonra, Ahbâru’l-Abbâs veya kısaca Ahbâr olarak tanınmıştır. Bu kaynakta Abbâsîlerin beklenen kurtarıcılar olduğunu vurgulayan birçok rivâyet vardır ancak bu rivâyetler daha çok siyah sancakların ortaya çıkışı ile ilgili anlatımlarla sunulmuştur. Şimdiye kadar eser hakkında veya eserden istifade edilerek yapılan çalışmalarda, rivâyetler çoğunlukla ihtilâlin bilinmeyen yönlerine ışık tutacak şekilde ele alınmıştır, fakat bu rivayetler ile Mehdî inancı arasında doğrudan bir ilişki olduğunu vurgulayan bir çalışma bulunmamaktadır. Böylece kaynaktaki rivâyetlerin Mehdî inancı açısından ayrıntılı olarak incelenmediği söylenebilir. Çalışmamızla ilgili literatür bakımından üzerinde durulması gereken iki temel konu vardır. Bunlar arasında da en önemlisi şüphesiz ki Ahbâr’dır. Modern dönemde yeni bulunmuş bu kaynak üzerine olan çalışmalar çoğunlukla Abbâsî İhtilâli’ni ele alan çalışmalardır. Son zamanlarda kaynağın tarihyazımı açısından değeri veya sahihliği hakkında da bazı çalışmalar yapılmıştır. Literatürdeki diğer ilgili çalışmalar ise bir asrı aşkın süredir üzerinde detaylı şekilde inceleme yapılan Mehdî inancı ve bunun ihtilâl için önemine odaklanan araştırmalardır. Bu noktada, Gerlof Van Vloten'in kitabı, Mehdî inancına yönelik bazı önemli noktalara değinen ve bunun Abbâsî İhtilâli üzerindeki etkisini ortaya koyan birincil eser olarak kabul edilmektir. Bununla birlikte Van Vloten, el yazması onun çalışmasını kaleme aldığı dönemde (19. yüzyılın sonunda) henüz keşfedilmediği için Ahbâr’a hiç atıfta bulunmamıştır. Bu makale Abbâsî İhtilâli’nde Mehdî (kurtarıcı) inancının siyah sancaklar hakkındaki rivayetler aracılığıyla oluşturulan etkisini tartışmak amacıyla yazılmıştır. Ahbâr’daki ilgili rivayetleri Mehdî inancıyla ilişkilendirerek ortaya koymaktadır. Bu nedenle bu makale için “Siyah Sancaklı Mehdî” başlığı seçilmiştir. Modern tarihçiler, bu inancın İslam toplumunda giderek yaygınlaştığına ve dolayısıyla Abbâsî hareketinde etkili olduğuna inanmaktadırlar; ancak Ahbâr’dan önce ulaşılan kaynaklar bu iddiayı desteklemek için yeterli değildir. Çalışmada öncelikle Mehdî inancı ele alınacak, daha sonra beklenen kurtarıcı inancının Hicrî 2. yüzyıldaki önemi ve Abbâsî İhtilâli ile ilişkisi tartışılacak, son olarak da Mehdî inancının Abbâsî İhtilâli’ndeki etkinliğinin kaynağımıza nasıl yansıdığı incelenecektir. Bu makale, Ahbâru’l-Abbâs adlı kaynakta, Mehdî inancına doğrudan işaret eden rivayetlerin azınlığına karşın, siyah sancakların ele alındığı rivayetlerin fazla olduğunu savunmaktadır. Böylece Abbâsîlerin Mehdî inancından ihtilâlin başarıya ulaşması ve ardından meşrûiyeti sağlamada istifade ettikleri söylenebilir. Ancak bu inanç yalnızca Mehdî inancı değil, bilhassa siyah sancaklı Mehdî inancıdır. (shrink)

The concubines, with whom the sultans lived a family life, were classified according to a certain hierarchy in the Harem. The first wives of the sultan and those who gave birth were called Kadınefendi. The other wives with a lower status than the Kadınefendi wives were called Ikbal Hanımefendi. According to Islamic law, marriage with a concubine is not like a marriage with a free woman. If a marriage is desired, the concubine must be freed. Until the 19th century, sultans (...) did not marry their concubines for a few exceptions. In the 19th century, the legal status of concubines in the Ottoman Empire became controversial. The countries of origine changed when the Ottoman Empire was unable to conquer new territory. Consequently, the enslavement procedure of prisoners of war disappeared. Instead, Caucasian immigrants, who had to leave their homeland mainly due to the Russian attacks, gave their daughters to the Ottoman palace so that they would not suffer misery and could reach important positions in the future. Among these were orphans from poor families as well as those from noble Caucasian dynasties. Even though the young women in the palace were called concubines, at least some of them were free/Muslim persons. This meant, that they could not be enslaved according to Islamic law. Although there was no problem for those who served in the palace, a remarkable situation emerged for the would-be spouses of the sultan. Could a woman from a free and Muslim family be the sultan's wife without a marriage bond? Was the limitation of the Kadınefendi numbers to four (in times of Sultan Abdülaziz) due to the Islamic law principle, that a man could marry maximum four wives? Was there a marriage ceremony (nikāh) for Kadınefendi wives? What was the situation of the Ikbal? Satisfactory answers to these questions have not been given yet. However, there are no official records it was claimed that lately sultans married especially their concubines who were Abkhaz descendants and included them among their wives in this way, because they were free and Muslims. Thus, the matter whether Sultan Abdülhamid II's wives were concubines or wedded became the subject of some research today. Memoires claim that almost all of Sultan Abdülhamid's wives were free and of Muslim origin. According to this, it was said that the wives of Sultan Abdülhamid could not have the status of the concubine and that their relationship should have been by marriage. On the other hand, considering that a maximum of four women can be married according to Islamic law, the marriage of the Sultan, who had thirteen wives, raised juristic questions. This problem was most clearly seen in the inheritance case filed by his heirs after the death of Sultan Abdülhamid. In this case, where it was claimed that Sultan Abdülhamid was married to nine wives, no objection was made to that claim. In this study, information about the wives of Sultan Abdülhamid and their legal status was tried to be determined through the documents related to their salaries during the 2nd Constitutional Era. Besides, the issue of nine wedded women, which emerged in the case of Sultan Abdülhamid's inheritance, was evaluated in terms of fiqh (Islamic jurisprudence). Sultan Abdülhamid was never accused of marriages contrary to Islamic law by his opponents during and after his reign. From this point of view, it can be said that there was no situation contrary to Islamic law regarding the Sultan's harem at that time. This might be due to three possibilities: Firstly, some wives have concealed the truth in the court, which is the weakest possibility according to the data obtained. Secondly, the talaq (divorcement) was hidden by Sultan Abdülhamid and his wives were not aware of it. This possibility has been found to be problematic when evaluated in terms of Hanafi fiqh. Thirdly, the practice of al-nikāh al-tanazzuhī (marriage performed in order to avoid from fornication). Considering the correspondence between the state departments in the period starting with the 2nd Constitutional Monarchy and until the Republic, it is clear that the Kadınefendis were regarded as married wives (their number was limited to four), while the Ikbals were regarded as concubines. From this point of view, it is thought that the most plausible possibility is that the Ikbals were regarded as concubines and their marriages were al-nikāh al-tanazzuhī. (shrink)

Thereby, EIDs pose huge threats to health care infrastructures everywhere due to unprepared infrastructures and poor immunity levels of population. It discusses how key role players, the hospital administrator, would play a big role in managing EID infections as well as strategies related to infection control. Such vital factors include resource allocation, implementation of policies, training, and building a culture for safety as well as working under an interdisciplinary approach. COVID-19 pandemics are best used as case studies both where successes (...) occurred and where infection prevention lacked. Findings point toward robust surveillance, real-time data analytics, and the emotional support required for the healthcare workers involved in combating EIDs. The work discusses the socio-economic implications of EIDs and the utmost need to adapt strategies at resource-poor settings. Adding their recommendations with proper training, technological adaptations, and well-defined policymaking, they can decrease the impact of EID. By including technology, teamwork, and psychological impacts, the hospital administrators can develop such healthcare systems that can take on future challenges. It is a transformational effort that proactive leadership and innovation can make to combat the global health threat. (shrink)

With the growth of Muslim economies, both at the national and international levels, the issue of riba (interest, usury) poses great difficulties. The charging or receiving of riba has been forbidden in Islam, which presents a major problem to financial institutions that charge interest. Muslim legal scholars belonging to all schools of legal thought have reinterpreted scriptural sources to accommodate drastic economic changes; practical considerations have forced Muslim groups, both of Sunni and Shi'ite persuasion, to justify interest-based banking and other (...) institutions of finance. As a matter of religion, the status of interest is far from resolved. However, within the legal tradition, there are ethical principles like maslahah (public good) and la darar wa la dirar (no harm, no harassment) that will determine the future direction of a Muslim search for a morally responsible economy. (shrink)

"The problem of juridicial and political authority during the occultation of the Twelfth Imam is of central importance to Shi'ism. This is an exhaustive and judicious treatment of the theme, based on intimate and critical acquaintance with the primary sources. Another major contribution to Shi'ite studies by Abdulaziz Sachedina."--Hamid Algar, University of California at Berkeley.

The analysis of courtroom trials has attracted considerable scholarly attention. However, studies performing SFL analysis of legal texts and speeches are rare. The up-to-date published studies handled criminal cases; yet, there is a lack of SFL studies examining civil cases like divorce and defamation. The present qualitative study utilized systemic functional multimodal discourse analysis (SF-MDA) of the 2022 defamation trial sued by Johnny Depp’s lawyer (the plaintiff) against Amber Heard (the defendant). The SF-MDA of the transitivity system aimed to examine (...) and compare the experiential meaning in the speeches of the plaintiff and the defendant. The study aimed to answer the following research questions: (1) what are the differences in the plaintiff’s and defendant’s use of experiential meanings? (2) how can transitivity and multimodality aid in the experiential communicative meanings and the arrival of the final verdict in the courtroom? and (3) what were the language tactics that were manifested throughout the analysis? The plaintiff utilized material processes with the highest frequency, followed by relational and mental processes. However, the defendant made excessive use of the relational processes followed by mental and material processes. The speech of the plaintiff included more circumstances than the defendant. Some of the language techniques, used by the plaintiff and the defendant were detected. (shrink)

Human rights in Islam is a complex issue on which influential Muslims have expressed diverse perspectives. This article identifies the different views held by several scholars, and examines the way in which those views are reflected or contested in contemporary Islamic discourses and particularly the discourses of Saudi scholars. It also argues that different opinions are not necessarily based on a specific Islamic sect but on the perception of international norms and on the readings and interpretation of Islamic texts as (...) well. (shrink)

Prolonged conflict on the southern Thailand border still continues, especially in four provinces – Pattani, Yala, Narathivat, and Satun. These four provinces are the home base of the Malay-Muslim community. However, conflicts have almost never occurred in the province of Phattalung, particularly in the region called ‘Two Religion Community Life’. This is because people can find solutions to every problem using cultural negotiation. This research aims to describe the results of cultural negotiation and social learning between Muslims and Buddhists in (...) solving daily life problems. The most important data collection techniques are in-depth interviews and observations. There are five critical informants chosen purposively: Islamic and Buddhist religious leaders, community leaders, school principals, and community members in the Tamot and Khaocan regions. The results found that there are several forms of cultural negotiation in Phattalung, including annual ritual prayers conducted together by Muslims and Buddhists, agreement on how to slaughter animals to be served during ceremonies, tradition of food bartering, and agreement on animal caring. Furthermore, social learning to preserve the results of the negotiations is carried out through the establishment of voluntary medical groups whose members consist of young men and women from the Muslim and the Buddhist community, sports and arts activities, commemorations of national holidays, and conducting annual religious rituals at the same place and time. This study also found four important aspects to strengthen the social learning in multireligious society – moderate values derived from their respective religious teachings, moderate values taught by the country, the existence of trust among citizens, and win-win solutions to the emerging problems. Contribution: This research promotes the world that there is a heterogeneous religious community in the Phattalung province, Thailand which has a building construction of tolerance and harmony of locality namely the ‘Two Religion Community Life’ by preserving the cultural negotiation values through social learning. (shrink)

Consumer buying behavior is an important aspect in every marketing strategy to produce maximum output from the market. This study aims to determine how advertisement affects consumer buying behavior and brand loyalty by considering a mediator between brand awareness and the moderating role of perceived quality. For this purpose, this study targets the rising cosmetics industry. This study used the purposive sampling technique to collect data from 300 respondents with the help of an online survey method via Google doc. The (...) partial least squares structural equation modeling PLS-SEM was applied to verify the hypotheses relationships. The findings have confirmed that advertisements substantially predicted brand awareness, brand loyalty, and consumer buying behavior. Furthermore, brand awareness partially mediated the association of advertisement with brand loyalty and consumer buying behavior. Also, perceived quality is significantly moderated on the association of brand awareness with brand loyalty and consumer buying behavior. Based on such findings, this study has contributed to the literature and provided new insights into the practical implications alongside the future roadmap of the survey. (shrink)

The success of assisted reproductive technologies (ARTs) worldwide has led to an accumulation of frozen embryos that are surplus to the reproductive needs of those for whom they were created. In these situations, couples must decide whether to discard them or donate them for scientific research or for use by other infertile couples. While legislation and regulation may limit the decisions that couples make, their decisions are often shaped by their religious beliefs. Unfortunately, health professionals, scientists and policy-makers are often (...) unaware of the way in which faith traditions view ART and decisions concerning the ‘fate’ of surplus embryos. In this paper scholars representing six major religious traditions provide a commentary on a hypothetical case concerning the donation or destruction of excess ART embryos. These commentaries provide a rich account of religious perspectives on the status of the human embryo and an insight into the relevance of faith to health and policy decisions, particularly in reproductive medicine, ART and embryo research. (shrink)

Diabetes mellitus (DM) is a colossal burden in global health, its prevalence increases steadily throughout the world. This systematic review explores the pathophysiology and epidemiology of diabetes, which describes the interactions that implicate that is the result of the play between genetic, environmental, and lifestyle factors in the development and progression of the disease. The review also describes a plethora of pharmacological treatments available to manage diabetes, with the oral agent, insulin regimens, and new approaches to therapy. Integrating the wisdom (...) of the best clinical guidelines, those are from American diabetes association (ADA), European association for the study of diabetes (EASD), and International Diabetes Federation (IDF). Since these reviews are consistent with normative standards for evidence-based recommendations of optimal care of diabetes. The review goes further to cover technological advances in the management of diabetes. They include Continuous Glucose Monitoring, advanced insulin delivery systems, and Artificial Pancreas Systems. Such technologies hold more promising routes to better glucose control and patient quality of life. All this comes along with challenges that their deployment and maintenance that run through economic, adherence issues, and unequal access to healthcare. The future research and innovation in the battle against DM will include the application of personalized medicine and the development of advanced digital health solutions. This article will become a treasure for health professionals, researchers, and policymakers who have dedicated themselves to battling the adversities of diabetes mellitus. (shrink)

Type 2 diabetes mellitus (T2DM) is a multifaceted chronic condition characterized by insulin resistance and hyperglycemia. This review synthesizes evidence on the influence of lifestyle factors such as diet, physical activity, and stress on the development and progression of T2DM. It highlights the intricate relationship between obesity, insulin resistance, and β-cell dysfunction, with a particular focus on the role of psychological stress in exacerbating disease outcomes. Through the analysis of recent studies, the review explores how lifestyle interventions, including dietary changes, (...) exercise, and stress management, can improve glycemic control and reduce complications. This comprehensive review underscores the need for integrated, personalized management strategies in T2DM care, emphasizing the importance of addressing both physiological and psychological factors to optimize outcomes and prevent complications. (shrink)

This article is an attempt to explore and explain the complex processes and mechanisms involved in creating myth signs as presented in Roland Barthes’ Mythologies (1957) through an interdisciplinary and an interdiscursive approach. The article presupposes that the mythic system of signification occupies a liminal space of a multiplicity of disciplines and discourses. The mythic sign integrates a myriad of epistemological spaces philosophical, scientific, and cultural. Therefore, this article wants to cross the borderlines between fields of knowledge to understand the (...) unique position of the mythic sign. We are going to use scientific discourse of virology to investigate the parasitic and viral nature of the mythic sign. Moreover, we investigate the role of the mythologist in exploring the signs that are infected by ideology and how to demystify their intentionality and artificiality. Finally, we are going to rely on quantum physics to investigate the superposition of the mythologist and the role this position plays in understanding the ambiguous and multidimensional nature of the mythic sign. (shrink)

This study examines the connections among cultural tourism, spirituality, and associated factors among religious tourists in Saudi Arabia. It focuses on how cultural tourism impacts spiritual fulfilment, considering visitors' intentions to visit religious sites, while also factoring in cultural competence and trust in tourism brands as moderators. This study involved 244 participants, who were administered self-report surveys during their visits to religious sites and cultural attractions in Saudi Arabia. Data analysis employed Stata-SEM software, utilizing structural equation modelling (SEM) to assess (...) the hypothesized relationships among the variables. The results indicate noteworthy positive associations between cultural tourism and the spiritual experiences of tourists, with mediating effects observed through their intentions to visit religious sites. Additionally, the study identified that cultural competence and trust in tourism brands exerted a moderating influence on the relationship between cultural tourism and spiritual experiences. This research contributes to the advancement of knowledge and practical applications in the realms of spirituality and cultural tourism. It substantiates the proposition that cultural tourism has the potential to influence the spiritual dimensions of visitors. The results underscore the significance of incorporating cultural and spiritual components in tourism marketing and destination management strategies. Moreover, they provide insights for destination stakeholders seeking to enhance cultural tourism initiatives, not only in Saudi Arabia but also in other contexts. (shrink)

The economic advancement of any nation hinges significantly upon the phenomenon of tourism. Hence, the primary objective of this study was crafted to scrutinize the influence of religiosity, religious motivation, and cultural motivation on religious tourism, destination loyalty, and emotional attachment. Moreover, this research delved into the mediating role of religious tourism in elucidating the relationship between religiosity, religious belief, cultural belief, destination belief, and emotional attachment. Employing a cross-sectional research design, data were gathered from respondents utilizing a 7-point Likert (...) scale, comprising tourists from the Kingdom of Saudi Arabia (KSA), employing a simple random sampling technique. The study achieved a response rate of 75.12%. Analysis of the collected data was conducted utilizing Smart PLS 4. The findings substantiate the assertion that religious motivation, cultural motivation, and religiosity exerted notable impacts on religious tourism. Furthermore, religious tourism demonstrated a positive influence on both loyalty and emotional attachment. This study contributes to filling the void in the literature concerning research on religious tourism. (shrink)

This paper develops and tests a new conceptual model incorporating the indirect impact of two ethical ideologies (idealism and relativism) on Chinese consumers’ ethical judgments under four ethically problematic consumption situations (active benefit, passive benefit, deceptive practice, and no/indirect harm) through two cultural values (integration and moral discipline). Data from a large-scale online consumer survey in five major Chinese cities (_N_ = 1046) support most hypotheses. The findings are consistent with the postulated global impact of ethical ideology on forming an (...) individual’s beliefs and values and highlight the importance of a thorough understanding of the significant determinants of consumer ethics to promote ethically responsible consumption behaviors. This study also uses an emic approach to conceptualize and measure Chinese cultural values by using cultural constructs and measures that are designed explicitly in the Chinese context. (shrink)

The viability of an organization hinges upon the effectiveness of its workforce. Enhanced performance among employees directly correlates with heightened organizational efficacy. Consequently, this study endeavours to investigate the influence of religiosity, perceived social support, and religious work ethics on both career commitment and career success. Moreover, it seeks to scrutinize the mediating impact of career commitment and the moderating role of Islamic workplace spirituality. Data were gathered from employees engaged in small and medium enterprises (SMEs) situated in the Kingdom (...) of Saudi Arabia (KSA) through purposive sampling, yielding 210 valid responses. SPSS 26 served as the analytical tool for data examination. Results underscored the positive relationships between religious work ethics, perceived social support, and religiosity with career commitment, alongside the favourable impact of career commitment on career success. Additionally, the statistical validation of the moderating influence of Islamic workplace spirituality was evident. This research contributes valuable insights for policymakers and scholars, guiding future endeavours in employee-related studies. (shrink)