This study aims to examine the underlying mechanism of the relationship between perceived green human resource management and perceived employee green behavior. By drawing on attitude and social exchange theories, we examined green commitment as a mediator and green knowledge sharing as a moderator of the GHRM–EGB relationship. The study employs partial least square structural equation modeling to analyze 329 responses. Data were collected in two time lags. The empirical results confirmed that GC mediates the relationship between GHRM and EGB. (...) However, the study results found that GKS moderated the indirect influence of GHRM on green behavior via GC. This research signifies the effect of GHRM, GKS, GC, and green behavior on organizations’ sustainability and environmental management. Despite the emerging literature on the significance of green practices in organizations for environmental management, no study has examined the moderating role of GKS on the indirect effect of GHRM on green behavior via mediating role of GC. This study offers valuable insight into environmental management in organizations through green practices and green behavior. (shrink)

Janne Mattila’s _The Eudaimonist Ethics of al-Farabi and Avicenna_ offers a systematic exploration of how al-Farabi and Avicenna, two prominent figures in classical Islamic philosophy, developed distinct ethical frameworks grounded in the concept of eudaimonia. This book examines how both thinkers navigated classical Greek influences, especially those of Aristotle and Plato, while integrating Islamic philosophical principles to develop unique ethical systems. The work addresses the relative lack of focused scholarship on these philosophers’ ethical thought, emphasizing that their ethics extend beyond (...) a mere synthesis of Greek philosophy into original contributions grounded in psychology, cosmology, and metaphysics. This book is divided into two major sections: happiness and virtue. It first delves into happiness as the final end for human existence, presenting how al-Farabi and Avicenna interpreted Aristotle’s function argument and contemplative pleasure. Mattila argues that for both thinkers, human flourishing lies in intellectual activity, particularly theoretical contemplation, a stance rooted in their metaphysical, cosmological, and psychological views. The second section investigates virtue, focusing on how both philosophers define virtues not just as traits of moderation but as pathways toward intellectual and spiritual perfection. These ethical ideals are explored through a variety of primary sources, many of which also engage with political philosophy, further demonstrating the interdisciplinary nature of their thought. One of the book’s strengths is its reconstruction of ethical theories from fragmented texts, offering new perspectives on al-Farabi and Avicenna’s moral philosophy. The book reveals an interesting tension in their works between the Aristotelian concept of virtue as moderation of bodily passions (_metriopatheia_)—which can also be found in Plato's _Republic_—and the ideal of liberation from bodily passions (_apatheia_), as exemplified in the Stoa and Neoplatonism and prefigured in Plato's _Phaedo_. Mattila convincingly argues that both al-Farabi and Avicenna resolved this tension by positioning intellectual and moral virtues within a framework of philosophical progression. Despite the depth of analysis, the book raises questions about the accessibility and application of such ethical ideals in modern contexts. Some sections might benefit from further elaboration, particularly regarding potential inconsistencies in these thinkers’ views on virtue. However, Mattila succeeds in demonstrating the relevance of the ethical thought of al-Farabi and Avicenna for contemporary discussions on human flourishing, virtue ethics, and the philosophy of happiness. This work is a valuable contribution to the field of Islamic ethics and philosophy, appealing to scholars interested in the intersection of classical Greek philosophy and Islamic thought, as well as those exploring the metaphysical foundations of ethics. By shedding light on lesser-studied dimensions of the intellectual legacies of these two philosophers, the book invites readers to consider the richness and originality of medieval Islamic philosophy. (shrink)

Our objective is to examine the effects of Big Five personality traits on ethical ideologies using a time-lagged design of 406 employees of higher education institutions in Pakistan. Based on low/high idealism versus relativism, we investigate the conceptual linkage between each of the personality traits and moral philosophy. The results illustrate that extraversion and openness to experience believed on subjectivism moral philosophy, agreeableness believed on situationism, and neuroticism believed on absolutism moral philosophies. In addition, contentiousness believed on exceptionism moral philosophy. (...) Furthermore, managerial implications and future research directions are suggested. (shrink)

In jails, the prisoners are often maltreated by the jail authorities.They are abused, and, their fundamental rights as human beings are frequentlyviolated. Although laws upholding the rights of prisoners are plenty,unfortunately, these seem ineffective in preventing the abuse of prisonersin jails. This paper examines the problems of jailed prisoners in general andhighlights their violations of human rights. In particular, this paper discussessexual abuse of prisoners, their mental and physical tortures, and enforcement ofprison labour laws. The paper also focuses on overcrowding (...) in jails, inadequateeducational facilities for prisoners and poor health care facilities. This articleanalyses these issues from the perspectives of Islamic Law and attempts toprovide a conceptual frame work of solutions. An analytical approach isemployed in this study. (shrink)

Using the assumptions of Sternberg Duplex Theory of Hate, the present study reveals the combined effects of similar competitor offer and narcissistic personality on brand equity through the underlying mechanism of brand hate. Specifically, we hypothesize that brand hate mediates the relationship between similar competitor offer and brand equity. Moreover, we propose that similar competitor offer and brand hate relationship are stronger for narcissistic individuals. By employing a multi-wave time-lagged research design, we collected data from a sample of dairy product (...) consumers in Pakistan. The findings of moderated-mediation regression analyses indicate that Brand hate mediates the relationship between similar competitor offer and brand equity; and Narcissistic personality moderates a similar competitor offer and brand hate relationship such that a high similar competitor offer led to greater brand hate when narcissism was high. Furthermore, conditional indirect effects reveal that brand hate mediates the relationship between similar competitor offer and brand equity only with individuals exhibiting narcissistic personality traits. The current study offers great insights to managers that by managing similar competitor offer, they can manage the development of brand hate, which can subsequently effect brand equity. Moreover, by profiling customers on the basis of their personalities, marketing managers can effectively invest only in customers with positive tendencies. The current study is unique in that it highlights new avenues in existing research by extending the nascent domain of brand hate in consumer–brand relationships. (shrink)

A number of innovative hermeneutical approaches emerged in Muslim exegetical discourse in the second half of the 20th century. Among these developments is a trend of systematic reform theology that emphasises a humanistic approach, whereby revelation is understood to be dependent not only upon its initiator, God, but also upon its recipient, Prophet Muhammad, who takes an active role in the process.Ali Akbar examines the works of four noted scholars of Islam: Fazlur Rahman, Abdolkarim Soroush, Muhammad Mujtahed (...) Shabestari and Nasr Hamid Abu Zayd. His study shows that the consequences of taking a humanistic approach to understanding revelation are not confined to the realm of speculation about God-human relations, but also to interpreting Qur'A nic socio-political precepts. And the four scholars emerge as a distinctive group of Muslim thinkers who open up a new horizon in contemporary Islamic discourse. (shrink)

Although the German philosopher Hans-Georg Gadamer was not a religious thinker or theologian, his work and approach have influenced thinkers in the field of theology. This article explores some ‘overlaps’ between Gadamerian hermeneutics and the ideas of some contemporary Muslim scholars such as Nasr Hamid Abu Zayd, Abdolkarim Soroush, Muhammad Mujtahed Shabestari and Hassan Hanafi regarding issues of textual interpretation and understanding. In particular, the article seeks to understand how such ideas have appeared in these Muslim scholars’ approaches to (...) interpreting the Qurʾan. It also explores some of the implications that follow from incorporating Gadamer’s ideas into Islamic theological and political discourses. The article argues that the application of Gadamer’s hermeneutic philosophy to the realm of Qurʾanic studies is not only fruitful insofar as it provides new insights into the interpretation of the Qurʾan, but also has important consequences for Islamic theological and political discourses more broadly. (shrink)

This article examines the ideas of three contemporary Muslim reformists, namely Abdolkarim Soroush, Nasr Hamid Abu Zayd, and Muhammad Mujtahed Shabestari, concerning the relationship between democracy and the Islamic principle of shura. The article aims to demonstrate how the theological-philosophical approaches of these scholars—particularly with respect to their methods of interpreting the Qurʾan and the distinctions they draw between the pre-modern and modern worldview—have contributed to the rise of a political discourse which seeks to understand concepts such as shura (...) and democracy within their own specific epistemological and cultural contexts. This political discourse, as the article argues, supports democracy without any narrow religious justification and promotes a form of government whose legitimacy is not based on religious sources or authority, and thus is neutral towards different religions and their followers. (shrink)

History in this age needs to record and analyze the events in the light of modern concept of contemporary world. When the historians narrate the brutal condition of Indo-Pak history, they never forget the work and services of Shaykh Ahmad Sirhindi to transform the society according to the current values. For his services, he is hailed as Mujaddid Alf-I-Thani. The Muslim society had degenerated when Mujaddid Alf-I-Thani appeared on the horizon. A number of Hindu customs and practices had become the (...) part of their creed. The commandments of Shariat and Sunnah were being floated. Moreover, the Mughal emperor Akbar had adopted controversial policies detrimental to the very existence of Muslim society. Mujaddid Alf -Thani made strenuous and constant efforts to turn the tide. When Mujadded-Alf-Thani started his social reform movement, he found that the Muslim society was embracing un-Islamic practices such as widespread belief in Karamat had developed under the influence of Hindu thinking. Moreover, the Islamic teachings had been vitiated by adopting customs and practices of other religions such as inter marriages between Hindus and Muslims and ban on cow slaughter etc. Shaykh Ahmad Sirhindi never entered into any political conflict directly. He endeavored to restore pure doctrine to Islamic thought and to compel the Muslims to follow Shariat and Sunnah in letter and spirit. He was a social reformer, great Alim, Sufi and Mujaddid. He initiated a process of social change, inspired by Islamic Ideal, in an age, which was becoming secular. This research paper is an attempt to mention the role of Shaykh Ahmad Sirhindi for saving the society from un-Islamic values and customs in the sub-continent and its impact on society. By utilizing the historical method, this paper aims at analyzing the effect of social reforms of Shaykh Ahmed Sirhindi on Muslim society. (shrink)

The foundations of almost all Islamic sciences were laid in the first and second centuries of hijra. With the expansion of the Islamic world since the first century of hijra, the existence of a collective effort to transfer oral information into writing is notable. With the invitation of the prophet Muḥammad to Islam, an unprecedented increase in the culture of writing has been observed. Since the emergence of Islam, the world history scene has witnessed feverish writing activity. Especially in the (...) 2th/8th century, when the transition from oral culture to written culture accelerated, the founding texts of the science of language and religion, which were the carriers of these sciences related to aqāid-kalām, fiqh and uṣūl al-fiqh, tasawwuf, tafsir, and hadith, were compiled. Thanks to the founding texts containing the basic principles, the sciences have had the opportunity to develop by deepening. In this study, the contribution of Fiqh al-akbar, the founding text of the science of creed, to the science of kalam, which has made significant progress, will be discussed. In order for a text to be considered a founding and root, there must be a system that it establishes as the fruit of the tree. In this sense, Fiqh al-akbar established a moderate and defensible belief system. There is an organic link between the most concise faith texts and the most voluminous kalām books. While the creed texts, which consist of writing the goals at the end of the road, are the counting of the principles of faith, the texts of the kalām represent the walking of the road that leads to the goal of faith. Fiqh al-akbar, which marks the end of the road by finishing the roads to be walked, is the first and most important of the milestones of Islamic thought. In this study, the contribution of Fiqh al-akbar, the founding text of the science of aqāid, to the science of kalām will be discussed in the context of its belonging to its author. This text gave direction to Ahl al-Sunna theology, which would be written in the later stages of Islamic thought. In this study, the internal and external contexts of the founding text mentioned will be confirmed in terms of its relative acumen to Abū Ḥanīfa. In addition, the reason for the increase in the commentaries (Sharḥ) of Fiqh al-akbar during the Ottoman period will be shown. As a matter of fact, each annotation strengthens that it belongs to the author. In the annotations, there is no sentence stating that the text does not belong to Abū Ḥanīfa, on the contrary, the authenticity of the belonging is emphasized. Of course, not all the annotations of the relevant text will be included here, but mostly printed works will be emphasized. Theology, prophecy and the hereafter are discussed in Fiqh al-akbar. Here, how theological debates and problems related to the history of theological concepts are handled in the commentaries will be shown. In this article, within the framework of the method discussed as an example, a preparation will be made for further studies to evaluate the topics and concepts of prophecy and the hereafter in the context of commentaries. The point that should be emphasized here is that none of the scholars who commented on the text pointed out that the subject or concept was not discussed in the period of Abū Ḥanīfa. Moreover, from the early period until as late as the 7th/13th century, both theology and bibliography books did not have any doubts about the belonging of Fiqh al-akbar to Abū Ḥanīfa. Moreover, since the early period, both theological and bibliographical works did not have any doubts about Fiqh al-akbar’s belonging to Abū Ḥanīfa. (shrink)

Māturīdism is an Ottoman identity and this identity was not limited, as is commonly believed, to the last period of the Empire. It maintained its formal existence throughout the Ottoman history. Nevertheless, the context in which the Māturīdism was located or with which it was associated changed in the course of time. In the early period when the eclectic way of thinking was dominant, Māturīdism as a creed was apparent mainly in the jurists whose ascetic identity was prominent and partly (...) in the mystical currents that were essentially continuations of Yasawiyya. At this point, the Bukhara-centered Ḥanafī legal literature played a distinctive role. At the time of Meḥmed II and in the following period during which the philosophical kalām dominated the scene, the Māturīdism was relatively passive and was in search of a position against the Ash‘arism. The new Rāzian paradigm of thought that began to be felt strongly in the Ottoman lands with Meḥmed II as an attempt of integration into the global circulation of knowledge prevented to a certain extent the visibility of Māturīdism. However, even in this period, Māturīdism was remarkably reflected in the muqaddimāt-i arba‘a literature which was directly sponsored by Meḥmed II. The tradition of philosophical kalām in the Ottoman scholarship, just when it was about to yield significant results, was interrupted due to the struggle against the Ṣafawids. Transformation of this political tension, at the same time, into a fight against Shiism also brought about a constriction in the religious thought of the Ottomans. Shiism and its all other variants were bitterly attacked under the main heading of Rāfiḍa. Unfortunately such a refutational approach proved a boomerang and returned in time striking the Ottoman Ṣūfīs who stood near the line of the Ardabil Shrine before its Shiitization. Ḥanafī fatwā literature was used extensively in the refutation texts against Ṣafawids. This brought to the fore at first the Ḥanafite and then the Māturīdite identity. This paper attempts to analyze this changing emphasis on Māturīdism in the Ottoman period and the political and intellectual factors that supported and nourished it. -/- SUMMARY It can be argued that the debates around Ash‘arism and Māturīdism in the Ottoman period and the resulting meant more than attempts of the members of the two sides to understand each other and that Māturīdism, particularly from the 16th century onwards, was gradually brought fore as the identity of Ottomans. In fact, this identity was not limited, as is commonly believed, to the last period of the Empire; it maintained, in form, its existence throughout the Ottoman history. Nevertheless, the context in which the Māturīdism was located or with which it was associated changed in the course of time. In the early period when the eclectic way of thinking was dominant, Māturīdism as a creed was apparent mainly in the jurists whose ascetic identity was prominent and partly in the mystical currents that were essentially continuations of Yasawiyya. At this point, the Bukhara-centered Ḥanafī legal literature played a distinctive role. At the time of Meḥmed II and in the following period during which the philosophical kalām dominated the scene, the Māturīdism was relatively passive and was in search of a position against the Ash‘arism. In this period, Ottoman scholars still embraced the Māturīdī-Ḥanafī line in their theological views. Ḫiḍir Beg’s al-Qaṣīda al-Nūniyya, and al-Khayālī’s commentary upon it, and the commentary written by Aḥmad b. Oġuz Dānishmand al-Aḳshahrī on al-I‘timād of Abū al-Barakāt al-Nasafī were the most noticeable Māturīdite texts from that time. Besides, al-Khayālī’s supercommentary (ḥāshiya) upon the commentary of al-Taftāzānī written on al-‘Aqā’id of Najm al-Dīn ‘Umar al-Nasafī was also of central importance. However, the new Rāzian paradigm of thought that began to be felt strongly in the Ottoman lands with Meḥmed II as an attempt of integration into the global circulation of knowledge prevented to a certain extent the visibility of Māturīdism. But, this should not be taken to mean that Māturīdism lost its ground of existence. That the Ash‘arite works produced in this new paradigm were transferred to and fully integrated in the madrasa curriculum was not because they were Ash‘arite texts but because they were the most original and highest achievements of the philosophical theology. These texts that aimed at combining all fields of knowledge on a single platform, despite the Ash‘arism they included, constituted the peak of the Islamic thought of the time. In the preference of these texts, the fact that the Māturīdī tradition generally stood, in course of time, distant to the philosophy and chose to continue the kalām in the classical line also played a role. Māturīdī theologians Muḥammad b. Ashraf al-Samarqandī, partly, but Ṣadr al-Sharī‘a al-Maḥbūbī, to a greater extent, were notable exceptions to this general Māturīdī tendency. These figures were theologically Māturīdite, but their framework of producing discourse was the combination of philosophy and kalām as with their Ash‘arī counterparts. Therefore, Ṣadr al-Sharī‘a’s criticism of Fakhr al-Dīn al-Rāzī, and through him, of against the Ash‘arism in the context of muqaddimāt arba‘a was wholeheartedly supported by the Ottoman ulama. Even it was Meḥmed II who sponsored the debates regarding muqaddimāt arba‘a. The works written by such scholars as Muṣliḥ al-Dīn al-Kastallī, al-Ṣamṣūnī, ‘Alā’ al-Dīn al-‘Arabī, Mollā ‘Arab al-Anṭākī, Khaṭībzāde, Sa‘dī Chalabī during his and his son Bāyazid II’s reigns were the supercommentaries written upon the related chapter of al-Talwīḥ, al-Taftāzānī’s commentary on Ṣadr al-Sharī‘a’s al-Tawḍīḥ where the former responded to the criticism of the latter from an Ash‘arī point of view. The Ottoman ulama, in their workswere forced to choose between the two scholars and they mostly supported Ṣadr al-Sharī‘a and Māturīdism. The tradition of philosophical kalām in the Ottoman scholarship, just when it was about to yield significant results, was interrupted due to the struggle against the Ṣafawids. Transformation of this political tension, at the same time, into a fight against Shiism also brought about a constriction in the religious thought of the Ottomans. The reflex of of identifying oneself through ‘the other’ made, to a certain extent, the theological and philosophical debates regarding faith meaningless, and gradually gave the Ottoman Sunnism a doctrinal and political tone. In such a context, the Ottomans’ paradigm of producing thought in line with the philosophical kalām began to lose its function, and, the focus of scholarhsip shifted; Shiism with its all variants were began to be bitterly attacked under the main heading of Rāfiḍa. When the refutation texts composed from the reign of Bāyazid II onward to criticize the Ṣafawids are chronologically analyzed, it is seen that the contents of the texts evolved from criticism of Rāfiḍa to criticism of Sūfism. Ḥanafī fatwā literature was used extensively in these refutations. So the fatwās issued against Rāfiḍa and Ṣūfīs in malāmatī line in earlier centuries in different contexts for different reasons were employed to criticize the new opponents. This caused two important results: First, such an approach proved a boomerang and returned in time striking the Ottoman Ṣūfīs who stood near the line of the Ardabil Shrine before its Shiitization. Ḫalwatīs, Bayrāmīs, Gulshanīs, Baktāshīs and Mawlawīs were the sufi groups influenced by this situation in varying degrees. Second, Sunnism was exposed to the narrowization and centered around the fiqh, particularly Ḥanafī fiqh, in the context of Ḳāḍīzādelīs who were the main adversaries of above mentioned groups. The culture of catechism (‘ilm-i ḥāl) that came to the fore through the efforts of Ḳāḍīzādelīs was a crystallization and was mainly fuelled from this tension. Such a crystallization led the Ṣūfīs, the opponents of Ḳāḍīzādelīs, to a higher level of discourse deemphasizing the Ḥanafī aspect: They underscored the discourse of Ahl al-Sunna and four madhhabs, and mostly turned towards the Shāfiʿī and Ash‘arī traditions to look for support fortheir views. This process during which the emphasis of sharī‘a and tradition began to come to the fore once again paved the way for the zuhd and fiqh-centered religious thought that was maintained from the time of the Seljukids in Anatolia and was influential until Meḥmed II’ reign. Therefore in the Ottomans, particularly starting with the reign of Suleymān I, an intensive emphasis on Abū Ḥanīfa was witnessed. Abū Ḥanīfa was at the very center of the debates revolving around zuhd and fiqh which came about in the same period and in which the sharī‘a sensitivity was a determining factor. Al-Māturīdī, whose name was overshadowed for a long time by the name of Abū Ḥanīfa, but who became prominent in the tradition with Abū al-Mu‘īn al-Nasafī, had to transfer his gains for a period of time to Abū Ḥanīfa. Emphasis on Abū Ḥanīfa looks like a rope that when pulled, all the tradition comes with it. When the topics began to be discussed in a manner that would also include the theological context, the contribution of the works ascribed to Abū Ḥanīfa, namely al-Fiqh al-Akbar, al-Waṣiyya and al-‘Ālim wa al-Muta‘allim to the discussions would be limited. For this reason, the need to refer to al-Māturīdī or to the theological formation bearing his name was inevitable. So, the literature on the points of disagreements between the Ash‘arism and the Māturīdism developed both vertically and horizontally in the 18th century and, corollary to that, the debates of free will as a corolloary to that, once again brought Māturīdism to the fore. (shrink)

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

In lieu of an abstract, here is a brief excerpt of the content:Acts of Askēsis, Scenes of PoiēsisThe Dramatic Phenomenology of Another Violence in a Muslim Painter-PoetNauman Naqvi (bio)[End Page 50]The Divinity is beautiful and loves beauty. Cultivate the ethos of the Divinity. Askēsis is my glory, and all askēsis is from me.— Hadith of the Prophet Muhammad, Sahih al-Bukhari>> Introduction: Presenting the Drama of the Gnostic Ontology of Violence in IslamIn current discourse on violence in Islam, the fundamental (...) importance of the Prophetic distinction—a distinction iterated in a number of hadith, or speech-events of the Prophet Muhammad—between the greater, inner jihad, against the ego (al-jihad al-akbar), and the lesser, outward jihad, against oppression and animosity (al-jihad al-asghar), has often been cited. Even so, an originary measure of the significance of this exemplary distinction—abyssal in its simplicity, disclosing as it does the divinity proper to the divinely ordained imperative of jihad (such disclosure of divinity being the very task and telos of the Prophetic speech-event, its very eventfulness (hadatha)—has hardly been taken or heeded.It has not, to begin with, been explored that both forms strikingly share the violent word, jihad: in Arabic, forceful effort or struggle. It is as if the reality and intensity of these two radically different forms of force are adequated a priori in the Prophetic speech-event—if anything, it is the former, the inner jihad, that has the greater reality, the more violent, imperative intensity. With their difference a matter of degree and quality, the two are at once intimately related and violently real, linguistically leaving us little space for the distinction between the metaphoric and the literal in this demanding economy, language, and ontology of violence.1The line that has been drawn between the two forms of violence in the Prophetic speech-event is not ontological per se—it is the axis of the stage of their dramatic encounter, the battle line of their distinction. This axis, this vertical battle line of distinction, is the strait, but upwardly infinite, dramaturgical space wherein is enacted the gnostic ontology of violence in Islam. It is the axial line of force emanating from Islam’s extraordinary emphasis on the radical purification of one’s intention, one’s very intentionality (i.e., the purification not just of the springing ground of one’s comportment, but of the anterior ground where one receives and apprehends the real as such), in a quest for the demanding Divinity that would hurl the Islamic subject both inside and outside itself in its own endless search and infinite encounter. It is the battle line of distinction that races through the world stage of Islam’s arts, knowledges, and practices—the auratic line of force pulsating through the fields of its charismatic inheritance of generous visions, discourses, and gestures. Indeed, it is the piercing erotic arrow of divine love and mercy that is the subtle motus animi continuus of Islam’s graceful works of poiēsis.For the violent task of askēsis assigned by the great imperative of inner jihad is closely related both to the imperative of beauty in Islam—where the effects of askēsis: virtue and virtuosity, are densely, passionately cathected and imbricated with the beautiful2 by [End Page 51] virtue of the latter’s manifestation of divinity—as well as to the imperative of knowledge, wherein theory and praxis are united in askēsis.3Beauty and its creation—the act of poiēsis —are also, then, violently real, as are knowledge and its effects, since together they all have a kenotically violent askēsis as the condition and telos of their possibility, as the very ground(s) of their emergence and potentiality. Thus, the significance of the greater jihad is (again) to be read potentially, in the entire range of the arts, gestures, habits, and letters of Islam, its artifacts and bodies, where generous, kenotic, sacrificial logics are on display, not just in the lesser archive of jihad (in acts of greater jihad on far bygone battlefields), but in the epic world-panorama of the acts and scenes of askēsis and poiēsis that are... (shrink)

Abū al-Ma’ālī Sadr al-Dīn Muhammad b. Ishāq al-Qūnawī nacque probabilmente a Konya nel 605/1209 e morì nel 673/1274. L’influenza che Ibn al-’Arabī esercitò su Qūnawī fu decisiva e lo _shaykh al-akbar_ riservò questa questa particolare formazione esclusivamente a lui, forse proprio perché il compito del suo erede spirituale e interprete era già stato “ previsto”. In questo intervento tracceremo uno dei punti fondamentali del pensiero di Qūnawī, basandoci sulla prima epistola del carteggio che si concentra proprio sulla questione del (...) _rapporto tra conoscenza filosofica e illuminazione divina_, questione che si ritrova nell’opera del nostro sufi e che lo contraddistingue all’interno del pensiero sufi in generale, collocandolo nella scuola ibnarabiana. Abū al-Ma‘ālī Sadr al-Dīn Muhammad b. Ishāq al-Qūnawī was born probably in Konya in 605/1209 and died in 673/1274. The influence that Ibn al-‘Arabī exerted on Qūnawī was decisive and the _shaykh al-akbar_ reserved this intense education and this particular training exclusively for him, perhaps precisely because the task of his spiritual heir and interpreter had already been “foreseen”. In this intervention we will trace one of the fundamental points of Qūnawī’s thought, relying on the first epistle of the correspondence that focuses precisely on the question of the _relationship between philosophical knowledge and divine illumination_, a question that is found throughout the work of our Sufi and that it distinguishes it within Sufi thought in general, placing it within the Ibnarabian school. (shrink)

This fourteenth volume of Collected Papers is an eclectic tome of 87 papers in Neutrosophics and other fields, such as mathematics, fuzzy sets, intuitionistic fuzzy sets, picture fuzzy sets, information fusion, robotics, statistics, or extenics, comprising 936 pages, published between 2008-2022 in different scientific journals or currently in press, by the author alone or in collaboration with the following 99 co-authors (alphabetically ordered) from 26 countries: Ahmed B. Al-Nafee, Adesina Abdul Akeem Agboola, Akbar Rezaei, Shariful Alam, Marina Alonso, Fran (...) Andujar, Toshinori Asai, Assia Bakali, Azmat Hussain, Daniela Baran, Bijan Davvaz, Bilal Hadjadji, Carlos Díaz Bohorquez, Robert N. Boyd, M. Caldas, Cenap Özel, Pankaj Chauhan, Victor Christianto, Salvador Coll, Shyamal Dalapati, Irfan Deli, Balasubramanian Elavarasan, Fahad Alsharari, Yonfei Feng, Daniela Gîfu, Rafael Rojas Gualdrón, Haipeng Wang, Hemant Kumar Gianey, Noel Batista Hernández, Abdel-Nasser Hussein, Ibrahim M. Hezam, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Muthusamy Karthika, Nour Eldeen M. Khalifa, Madad Khan, Kifayat Ullah, Valeri Kroumov, Tapan Kumar Roy, Deepesh Kunwar, Le Thi Nhung, Pedro López, Mai Mohamed, Manh Van Vu, Miguel A. Quiroz-Martínez, Marcel Migdalovici, Kritika Mishra, Mohamed Abdel-Basset, Mohamed Talea, Mohammad Hamidi, Mohammed Alshumrani, Mohamed Loey, Muhammad Akram, Muhammad Shabir, Mumtaz Ali, Nassim Abbas, Munazza Naz, Ngan Thi Roan, Nguyen Xuan Thao, Rishwanth Mani Parimala, Ion Pătrașcu, Surapati Pramanik, Quek Shio Gai, Qiang Guo, Rajab Ali Borzooei, Nimitha Rajesh, Jesús Estupiñan Ricardo, Juan Miguel Martínez Rubio, Saeed Mirvakili, Arsham Borumand Saeid, Saeid Jafari, Said Broumi, Ahmed A. Salama, Nirmala Sawan, Gheorghe Săvoiu, Ganeshsree Selvachandran, Seok-Zun Song, Shahzaib Ashraf, Jayant Singh, Rajesh Singh, Son Hoang Le, Tahir Mahmood, Kenta Takaya, Mirela Teodorescu, Ramalingam Udhayakumar, Maikel Y. Leyva Vázquez, V. Venkateswara Rao, Luige Vlădăreanu, Victor Vlădăreanu, Gabriela Vlădeanu, Michael Voskoglou, Yaser Saber, Yong Deng, You He, Youcef Chibani, Young Bae Jun, Wadei F. Al-Omeri, Hongbo Wang, Zayen Azzouz Omar. (shrink)

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

This ninth volume of Collected Papers includes 87 papers comprising 982 pages on Neutrosophic Theory and its applications in Algebra, written between 2014-2022 by the author alone or in collaboration with the following 81 co-authors (alphabetically ordered) from 19 countries: E.O. Adeleke, A.A.A. Agboola, Ahmed B. Al-Nafee, Ahmed Mostafa Khalil, Akbar Rezaei, S.A. Akinleye, Ali Hassan, Mumtaz Ali, Rajab Ali Borzooei , Assia Bakali, Cenap Özel, Victor Christianto, Chunxin Bo, Rakhal Das, Bijan Davvaz, R. Dhavaseelan, B. Elavarasan, Fahad Alsharari, (...) T. Gharibah, Hina Gulzar, Hashem Bordbar, Le Hoang Son, Emmanuel Ilojide, Tèmítópé Gbóláhàn Jaíyéolá, M. Karthika, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Huma Khan, Madad Khan, Mohsin Khan, Hee Sik Kim, Seon Jeong Kim, Valeri Kromov, R. M. Latif, Madeleine Al-Tahan, Mehmat Ali Ozturk, Minghao Hu, S. Mirvakili, Mohammad Abobala, Mohammad Hamidi, Mohammed Abdel-Sattar, Mohammed A. Al Shumrani, Mohamed Talea, Muhammad Akram, Muhammad Aslam, Muhammad Aslam Malik, Muhammad Gulistan, Muhammad Shabir, G. Muhiuddin, Memudu Olaposi Olatinwo, Osman Anis, Choonkil Park, M. Parimala, Ping Li, K. Porselvi, D. Preethi, S. Rajareega, N. Rajesh, Udhayakumar Ramalingam, Riad K. Al-Hamido, Yaser Saber, Arsham Borumand Saeid, Saeid Jafari, Said Broumi, A.A. Salama, Ganeshsree Selvachandran, Songtao Shao, Seok-Zun Song, Tahsin Oner, M. Mohseni Takallo, Binod Chandra Tripathy, Tugce Katican, J. Vimala, Xiaohong Zhang, Xiaoyan Mao, Xiaoying Wu, Xingliang Liang, Xin Zhou, Yingcang Ma, Young Bae Jun, Juanjuan Zhang. (shrink)

Value Co-Creation plays a major role in engaging knowledgeable individuals in a community via innovation, problem solving, and new service/product development. This study investigates the personal factors that influence individuals’ engagement in value co-creation in Higher Education Institutions through the use of online platforms. Some higher education institutions have successfully established or used appropriate online platforms, such as online forums, web applications, and mobile applications to engage their community in ideation or crowdsourcing as a part of the value co-creation process. (...) On the other hand, some HEIs have failed to engage their community in value co-creation activities, and even if they managed to engage some individuals in value co-creation once, they failed to sustain these individuals’ engagement in value co-creation using online platforms. Using the Stimulus Organism Response framework, this study examines the relationship between relevant personal factors and other motivational factors that provide perceived benefits with value co-creation engagement. Data was collected from 308 respondents at five Malaysian research universities. The software analysis tool Smart PLS is used for data analysis and validation. The results demonstrate that personal factors and perceived benefits as a motivational factor has a significant effect on individual engagement in value co-creation. However, the significance of these findings varies from one individual to another. The implications of these findings are discussed. (shrink)

Crop cultivation is one of the oldest activities of civilization. For a long time, crop production was carried out based on knowledge passed from generation to generation. However, due to the rapid growth in the human population of the world, human knowledge-based cultivation is not enough to meet the demanding need. To address this issue, the usage of machine learning-based tools has been studied in this paper. An experiment has been carried out over 0.3 million data. This dataset identifies 46 (...) prominent parameters for cultivation, which is collected from the Department of Agriculture Extension, Bangladesh. Comparison between neural networks and numbers of machine learning algorithms has been carried out in this research. It is observed that the neural network outperforms the other methods by maintaining an average prediction accuracy of 96.06% for six different crops. Other contemporary machine learning algorithms, namely, support vector machine, random forest, and logistic regression, have average prediction accuracy of around 68.9%, 91.2%, and 62.39%, respectively. (shrink)

Since their introduction in the early 2000s, the use of social networking websites has exploded. Many businesses are seeing increased revenue due to their social commerce strategy. Despite the popularity of social commerce websites, some consumers are still hesitate to use them. This study aims to evaluate the factors that influence the adoption of social commerce. A sample of 721 Chinese We Chat users took part in the research. The findings reveal that social capital mediates the positive effect of social (...) commerce adoption and perceived ease of use on techno-stress and online impulse purchasing. Likewise, information overloading mediates the positive effect of social commerce adoption and PERU on techno-stress and online impulse purchasing. The findings have implications for both practice and research in understanding social commerce adoption in emerging economies. (shrink)

The World Health Organization declares coronavirus disease 2019 as a pandemic, and The World Economic Forum argues that the COVID-19-induced global lockdown is the biggest psychological experiment. This study is an attempt to empirically evaluate the possible adverse psychosocial effects caused by COVID-19-related lockdown, if any. To do so, a cross-sectional study is conducted based on a comprehensive online survey using snowball sampling to analyze the level of social and psychological impacts during the early stage of the outbreak in Pakistan. (...) The questionnaire is filled out by the residents in Pakistan including working professionals and students. We find that the development of stress due to COVID-19-induced lockdown is particularly because of mood swings. Additionally, a higher prevalence of stress in the children of highly educated mothers is evident. To assess the belief in stakeholders, we focus gender, demographics, and education. It is observed that parental education and age significantly affect the belief in several stakeholders. The lockdown-induced fear of losing job is lower in female and male children whose fathers are graduates. Lastly, we observe that food storage and “no fear of losing job” significantly increases the odds of life satisfaction. These findings have important implications in the context of social insurance, parental education, and policy related to COVID-19 at various levels. This study further facilitates to understand the factors that might affect the mental health and life satisfaction of people during such pandemics. (shrink)

Web search engines usually keep users’ profiles for multiple purposes, such as result ranking and relevancy, market research, and targeted advertisements. However, user web search history may contain sensitive and private information about the user, such as health condition, personal interests, and affiliations that may infringe users’ privacy since a user’s identity may be exposed and misused by third parties. Numerous techniques are available to address privacy infringement, including Private Information Retrieval protocols that use peer nodes to preserve privacy. Previously, (...) we have proved that PIR protocols are vulnerable to the QuPiD Attack. In this research, we proposed NN-QuPiD Attack, an improved version of QuPiD Attack that uses an Artificial Neural Network based model to associate queries with their original users. The results show that the NN-QuPiD Attack gave 0.512 Recall with the Precision of 0.923, whereas simple QuPiD Attack gave 0.49 Recall with the Precision of 0.934 with the same data. (shrink)

Internet of Things-based environments pose various challenges due to their anytime/anywhere computing, and the efficient cryptographic based key management is one of the major challenges in Internet of Things. The key management life cycle consists of initialization, key generation, key registration, key backup, key update, key recovery, and key revocation. Our contribution in this paper is to summarize the state-of-the-art key management schemes and techniques in different scenarios, such as mobile ad hoc networks, wireless sensor networks, and the Internet of (...) Things environments. Further different issues related specifically to the Internet of Things environment are discussed and the causes and effects pertaining to the security breach for Internet of Things are identified. Furthermore, in this research work, we develop a novel permutation of threshold and identity-based key management schemes for the Internet of Things environment and have proposed future directions to counteract the attacks on confidentiality, integrity, authentication, and availability of security services in the Internet of Things environment and identified the two key management schemes, that is, identity and threshold schemes for Internet of Things, to resolve Internet of Things key management issues and maximum possible security services effective implementation. We evaluate our scheme with the help of mathematical and statistical techniques. (shrink)

While emancipatory ethical social media campaigns play an imperative role for fostering relationship and facilitating peace, limited research has examined the motivational response from peace-promoting viral videos. This research scrutinizes the effects of a viral video titled “Peace Anthem”: a mash-up between Pakistani and Indian national anthems, performed by famous artists and broadcasted in the wake of Independence Day in India and Pakistan. We examine the effect of listening to the anthem medley on relationship harmony using a longitudinal study design (...) and contribute to the burgeoning body of knowledge on peace music and relational musicology fostering relationship harmony. Study 1, consisting of 1048 cases, determines the effects of the likeability of the “Peace Anthem” and education on relationship harmony, and it also examines the moderating role of education. Study 2 with 605 cases investigates the persistency of these effects over time. The results demonstrate significant relationships between the likeability of the “Peace Anthem” and education with relationship harmony, as well as validate the moderating role of education. Although these effects decrease over time, there are noteworthy changes that consequently call for the persistence of ethical social media campaigns for stimulating peace. We discuss the policy implications of these findings and conclude with study limitations and recommendations for further research. (shrink)

Handwritten text recognition is considered as the most challenging task for the research community due to slight change in different characters’ shape in handwritten documents. The unavailability of a standard dataset makes it vaguer in nature for the researchers to work on. To address these problems, this paper presents an optical character recognition system for the recognition of offline Pashto characters. The problem of the unavailability of a standard handwritten Pashto characters database is addressed by developing a medium-sized database of (...) offline Pashto characters. This database consists of 11352 character images. Enriched feature extraction techniques of histogram of oriented gradients and zoning-based density features are used for feature extraction of carved Pashto characters. K-nearest neighbors is considered as a classification tool for the proposed algorithm based on the proposed feature sets. A resultant accuracy of 80.34% is calculated for the histogram of oriented gradients, while for zoning-based density features, 76.42% is achieved using 10-fold cross validation. (shrink)

With the popularity of location-based social networks, location prediction has become an important task and has gained significant attention in recent years. However, how to use massive trajectory data and spatial-temporal context information effectively to mine the user’s mobility pattern and predict the users’ next location is still unresolved. In this paper, we propose a novel network named STSAN, which can integrate spatial-temporal information with the self-attention for location prediction. In STSAN, we design a trajectory attention module to learn users’ (...) dynamic trajectory representation, which includes three modules: location attention, which captures the location sequential transitions with self-attention; spatial attention, which captures user’s preference for geographic location; and temporal attention, which captures the user temporal activity preference. Finally, extensive experiments on four real-world check-ins datasets are designed to verify the effectiveness of our proposed method. Experimental results show that spatial-temporal information can effectively improve the performance of the model. Our method STSAN gains about 39.8% Acc@1 and 4.4% APR improvements against the strongest baseline on New York City dataset. (shrink)

Paulo Freire’s philosophy of education, popularized via his magnum opus, The Pedagogy of the oppressed (2000 [1970]) ‘shocked’ the world, sort of constructively, with its trenchant, au courant and futuristic meditations on the onto-epistemological lives of the marginalized in Latin America, and by elliptical extension, across the world. The central tenets of Freire’s thought as reflectively (and reflexively) acting upon the world to transform it, are as current today as these were in the late 1960s, majorly because of the subjectively (...) active ways it interacts with our onto-epistemological locations and intentions. It is in appreciating such durable temporality about his philosophy that one can sense, indeed, thickly discern it trans-spatial and transcultural connections with the humanist African philosophy of Ubuntu and it educational foundations. Ubuntu in its across-Africa readings, represents both a practical and aspirational humanization of all people (more popularly, perceiving and practicing our personhoods through the personhoods of others) with the potential outcome, in the words of Desmond Tutu (in Battle, 2009), of the cessation of inter-people conflict and oppression. With these perspectives and prospects from Freire and Ubuntu, the intersecting subsets of the two are, I argue, thickly important with analytically discernible onto-epistemological and pedagogical connections and operations. (shrink)

This article examines the risk and return profiles of stock indices composed of companies meeting environmental, social and governance screening criteria [such as the Dow Jones Sustainability Indices ] and conventional composite indices of eight Asian countries from 2002 to 2014. The results indicate that there are no significant differences in the returns or risk-adjusted returns between the ESG indices and the composite indices within countries. The results do reveal that the market volatility of the ESG indices is higher than (...) the market volatility of the conventional indices. Market betas of DJSI and ESG equity indices are significantly lower than betas of the composite equity indices. The overall results indicate that the performance of ESG equity indices of many Asian countries is similar to the performance of conventional indices, suggesting that investors can pursue socially responsible investing objectives without a material difference in portfolio performance from conventional investing. (shrink)

The title Expert-by-Experience has been used frequently in mental health literature and policy making in recent years. The implication is that by virtue of suffering from a mental disorder, the person has access to a unique form of knowledge that would separate them from others, affording them the status of an expert. In this article, the concept is put under philosophical scrutiny. I use Wittgenstein's Private Language Argument and Ryle's work on introspection to show that personal experience could not be (...) a basis for expertise. Personal experience and introspection could not be a basis for knowledge underpinning expertise. (shrink)

This study deals with the protection of intellectual property rights in French and Iraqi civil law. This is because the literary and life creativity in Iraq is declining, it is difficult to invest money in new things, and the number of people who comply with the artificial laws made since 2003 is increasing, and secondly, another reason, people's ignorance of the existing laws in Iraq. Iraq, so it is necessary. In each legislation, legal mechanisms are used to promote media and (...) life publishing and help people make money in the process of inventing literary and life works, which can be achieved by granting them a series of intellectual property rights that represent different privileges. From the fundamental rights of people, which are psychologically and morally valid at one or more points in time. This leads us to delve deeper into these rights, which have been incorporated into civil subjects since the creation of some of them through exchanges between authors and publishers or those who own innovative objects. This returns to the ownership model of the target company. In this way, we will mainly discuss the issue of intellectual property rights and carefully discuss the specific rights divided between the French Civil Code and the Civil Code, and then turn our attention to the two themes of law and incentives. The Civil Code collapses. This consists of comparing the independence of intellectual property rights, mainly regulated by French and Iraqi civil laws, and secondly with some provisions of the model. (shrink)

In this paper, a proof-theoretic method to prove uniform Lyndon interpolation for non-normal modal logics is introduced and applied to show that the logics E\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {E}$$\end{document}, M\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {M}$$\end{document}, MC\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {MC}$$\end{document}, EN\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {EN}$$\end{document}, MN\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {MN}$$\end{document} have that (...) property. In particular, these logics have uniform interpolation. Although for some of them the latter is known, the fact that they have uniform Lyndon interpolation is new. Also, the proof-theoretic proofs of these facts are new, as well as the constructive way to explicitly compute the interpolants that they provide. It is also shown that the non-normal modal logics EC\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {EC}$$\end{document} and ECN\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {ECN}$$\end{document} do not have Craig interpolation, and whence no uniform interpolation. (shrink)

The concept of the unity of existence finds resonance in both Islamic philosophy, particularly in the Transcendental philosophy of Molla Sadra, and the Advaita Vedanta school of Indian philosophy, notably championed by the mystic philosopher Sankara. Molla Sadra's philosophical framework is rooted in the intertwining principles of Multiplicity within Unity and Unity within Multiplicity, (Kathrat fil Wahdat, Wahdat fil Kathrat) elucidated through two key theories: (I) Gradational unity of existence, (Al Wujud Al Tashkiki) and (II) Individual unity of existence. (Wahadat (...) al Shkaksi) Sankara, a mystic philosopher within the Vedanta tradition, expounds upon the unity of existence through non-dualism, positing that Atman (individual soul) is identical to Brahman (universal consciousness). His philosophical stance involves dismantling the perceived realm of multiplicity by invoking the concept of cosmic illusion, referred to as the doctrine of Maya. This paper delves into an exploration of the perspectives of Molla Sadra and Sankara regarding the unity of existence. While both thinkers share the notion that a singular reality is concealed by a metaphorical veil, they each draw inspiration from their respective sacred texts-the Quran for Molla Sadra and the Vedas for Sankara. Consequently, they have formulated comprehensive systems of thought grounded in principles and assertions that invite scrutiny. However, it is essential to note that some disparities exist in their ideas. This paper aims to elucidate the commonalities and divergences between Molla Sadra's and Sankara's philosophies, shedding light on the similarities and polarities inherent in their conceptualizations of the unity of existence. (shrink)

Nūr Muḥammad is one of the teachings in Sufism that studies the beginning of the creation of the universe. The Sufis discussed Nūr Muḥammad through God's tajallī (manifestation), and they believed that only Insan Kamil (Perfect Humans) possessed the perfection of His tajallī. This Sufi theory can be comprehended through the dhawqi approach. This research will deal with Nūr Muḥammad's theory of Sufism through the perspective of Tijaniyah Tarekat. The data for this study was obtained through library research utilizing a (...) documentary technique. The collected data will be analyzed using the descriptive analysis method. This study finds that the Tijaniyah Tarekat is a Sufism institution that bases its teachings and practices on the concept of Nūr Muḥammad in the form of ṣalawāt al-fātiḥ and ṣalawāt jawharah al-kamāl. This Tarekat's elucidation of Nūr Muḥammad is also built on and consistent with the explication of authoritative Sufis in Islam's intellectual and spiritual tradition. (shrink)

This study investigates the banking industry's resilience in maintaining its performance during a crisis by examining the impact of an income diversification strategy and considering the ownership structure. Moderated Regression Analysis was employed to explore bank performance proxy by Return on Assets (ROA) ratio as the dependent variable. For the Independent variable, we used income diversification and ownership structure. The research sample comes from 83 banks in Indonesia, consisting of 4 state-owned banks, 26 regional government banks, 30 private banks, and (...) 23 foreign banks in the 2020-2021 quarterly. The results indicate that diversification has no significant effect on bank performance during the Covid-19 pandemic at commercial banks in Indonesia but has a positive direction. The ownership structure was a pure moderator that weakened the relationship between income diversification and bank performance. Meanwhile, state-owned banks need to be more creative in exploring non-interest income sources than private and foreign banks. The Covid-19 pandemic has had a significant impact on the global economy, including the banking sector in Indonesia. However, the Indonesian banking industry has shown resilience during the pandemic. The Indonesian government has implemented several policies to support the banking sector during the pandemic. (shrink)

This article addresses a theoretical gap in the literature by highlighting the significance of nonbargaining nonmarket strategies of firms. Relying on neo-statist political theory, we propose a theoretical model that hypothesizes a reliance on nonbargaining nonmarket strategies in situations marked by historically and situationally conditioned weakness of societal forces relevant to a firm (including the firm itself) as well as when relevant state institutions display high degrees of professional, structural, and ideological bureaucratic insularity. We survey 165 managers (each representing a (...) separate firm) from 14 countries in Eastern Europe and Central Asia about the strategic importance of the nonmarket strategic initiatives. Our novel survey instrument captures a broader range of nonmarket strategic initiatives than previous empirical research has examined. The survey results provide preliminary support for our model, although the findings suggest the need for more research in different regional contexts. (shrink)

The human masticatory system is a complex functional unit characterized by a multitude of skeletal components, muscles, soft tissues, and teeth. Muscle activation dynamics cannot be directly measured on live human subjects due to ethical, safety, and accessibility limitations. Therefore, estimation of muscle activations and their resultant forces is a longstanding and active area of research. Reinforcement learning (RL) is an adaptive learning strategy which is inspired by the behavioral psychology and enables an agent to learn the dynamics of an (...) unknown system via policy-driven explorations. The RL framework is a well-formulated closed-loop system where high capacity neural networks are trained with the feedback mechanism of rewards to learn relatively complex actuation patterns. In this work, we are building on a deep RL algorithm, known as the Soft Actor-Critic, to learn the inverse dynamics of a simulated masticatory system, i.e., learn the activation patterns that drive the jaw to its desired location. The outcome of the proposed training procedure is a parametric neural model which acts as the brain of the biomechanical system. We demonstrate the model’s ability to navigate the feasible three-dimensional (3D) envelope of motion with sub-millimeter accuracies. We also introduce a performance analysis platform consisting of a set of quantitative metrics to assess the functionalities of a given simulated masticatory system. This platform assesses the range of motion, metabolic efficiency, the agility of motion, the symmetry of activations, and the accuracy of reaching the desired target positions. We demonstrate how the model learns more metabolically efficient policies by integrating a force regularization term in the RL reward. We also demonstrate the inverse correlation between the metabolic efficiency of the models and their agility and range of motion. The presented masticatory model and the proposed RL training mechanism are valuable tools for the analysis of mastication and other biomechanical systems. We see this framework’s potential in facilitating the functional analyses aspects of surgical treatment planning and predicting the rehabilitation performance in post-operative subjects. (shrink)

Rockburst phenomenon is the primary cause of many fatalities and accidents during deep underground projects constructions. As a result, its prediction at the early design stages plays a significant role in improving safety. The article describes a newly developed model to predict rockburst intensity grade using Adaptive Boosting classifier. A database including 165 rockburst case histories was collected from across the world to achieve a comprehensive representation, in which four key influencing factors such as maximum tangential stress of the excavation (...) boundary, uniaxial compressive strength of rock, tensile rock strength, and elastic energy index were selected as the input variables, and the rockburst intensity grade was selected as the output. The output of the AdaBoost model is evaluated using statistical parameters including accuracy and Cohen's kappa index. The applications for the aforementioned approach for predicting the rockburst intensity grade are compared and discussed. Finally, two real-world applications are used to verify the proposed AdaBoost model. It is found that the prediction results are consistent with the actual conditions of the subsequent construction. (shrink)

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

This research aims to identify the investor’s decision-making styles and their impact on entrepreneurial opportunities through the mediation role of entrepreneurial intention and moderation effect of social capital in the healthcare sector of Pakistan. This study applied a structural equation modeling to test the hypotheses on a sample of 400 healthcare investors. Our findings reveal that the conditional indirect relationship of entrepreneurial intention through social capital was significant on opportunity creation and an insignificant influence on opportunity discovery from decision-making styles. (...) This study provides implications for policymakers to enhance entrepreneurial opportunity creation by providing robust social environment investors and encouraging them to create business ventures in the healthcare sector. (shrink)

Energy poverty is a problem that affects developed and developing economies, and its mitigation is of great significance to social welfare. EP affects Latin American countries, and policymakers have recently attempted to address this issue, particularly in the aftermath of the recent economic crisis. It is essential to measure and evaluate EP to implement strategies and policies effectively. Using a panel quantile regression approach, we investigate the heterogeneous impact of green finance, renewable energy, and energy efficiency on EP for 33 (...) Latin American countries from 2000 to 2018. Furthermore, certain associated control variables are incorporated into our model to avoid an omitted variable bias. According to empirical results, the impact of independent variables on EP is heterogeneous. Specifically, green finance is an essential source of alleviating EP, and it has a significant positive effect across all quantiles, but it is especially strong in the middle quantiles. RE and EE significantly mitigate EP, with the strongest effects occurring at higher quantiles. By including green finance, RE, and EE as the main explanatory determinants of EP, the findings urge policymakers in Latin American countries to design a comprehensive energy conservation policy to minimize the effects of massive EP. (shrink)