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

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

Amidst growing calls for environmentally sustainable practices, this study delves into the nuanced relationship between CEO trustworthiness, managerial ability, and green innovation. Departing from surface-level examinations, we propose that managerial ability serves as the link between CEO trustworthiness and green innovation initiatives. Moreover, we contend that the influence of CEO trustworthiness on managerial ability is accentuated under specific contextual conditions including higher social capital, crisis situations, and state-owned firms. Drawing on a comprehensive analysis of Chinese firms over 12 years, this (...) study provides robust support for these propositions. Our findings not only offer insights into the essential traits that CEOs should possess to foster competitiveness but also shed light on their role in driving sustainable innovation. By illuminating the intricate dynamics between CEO trustworthiness, managerial ability, and green innovation, our research contributes significantly to the literature offering novel perspectives and enriching the understanding of sustainable development strategies in organizational contexts. (shrink)

On philosophy of history and historiography.

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

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

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

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

Abū Bakr Muḥammad bin Zakariyya’ al-Rāzī (865–925) is generally known as a freethinker who argued against prophecy and revealed religion based on arguments from fairness of God and rationality. Recently some scholars argued that Razi was not as radical as the general interpretation takes him to be. Both the freethinker and conservative interpretations seem well supported based on difference bodies of evidence. However, the evidence is based on secondhand reports. In this paper I argue there is an interpretation of prophecy (...) which is supported by primary sources and can reconcile these putatively contradictory positions. Under my interpretation Razi allows for prophecy based on the rationality of moral deference in certain circumstances. In this picture one function of prophets is to act as moral experts for deference. This interpretation provides a synthesis of the freethinker and conservative views. Razi is conservative in having room for prophecy because of his dualist nature of humanity, and Razi is still a freethinker who values reason above all, because moral expertise requires excellent command of reason. (shrink)

Some people think that various acts of terrorism are always related to Islam as it is a doctrine which is identical to war with all its derivative forms. It will appear to be incompatible if we trace the example of the Prophet Muhammad SAW, written in Ṣahīh Bukhāri’s ḥadīths. This research aimed to uncover the meaning of Jiḥād in Islam as stated in the ḥadīths of the Prophet Muhammad in the book Ṣahīh Bukhāri, the work of the distinguished (...) ḥadīth scholar named Muhammad bin Ismail bin Ibrahim bin al-Mugirah al-Bukhāri. This interpretation is expected to be a guide for Muslims in the Jiḥād itself, and it could provide accurate information for researchers about Islam, making it possible for scientists to change the stigmatic perspective of terrorism related to Islam. The researchers used a descriptive method by discussing the philosophical meaning of Matan of ḥadīth contained in the book Ṣahīh Bukhāri about Jiḥād. It was concluded in this research that the term Jiḥād does not mean war. It means the effort in the path of Allah, doing Jiḥād against lust, serving the parents, reconciling the parties in conflict, keeping of the promise, supporting old widows, supporting neglected children and the poor, doing hajj Mabrur, and so forth. Jiḥād could also be defined in the context of social welfare, such as in education and economics, which support the framework of bringing about prosperity on earth.Contribution: The number of terrorism cases in the name of Jiḥād lately is very detrimental to Muslims. Because of a lack of understanding of Jiḥād’s meaning, it is a broad sense apart from the war against infidels. This article calls on the importance of understanding Jiḥād, both for Muslims themselves and for people other than Islam. This article provides theological reasons for Jiḥād that can contribute to making peace in the world. (shrink)

I propose a framework for comparative Islamic—Western ethics in which the Islamic categories "Islam, Iman," and "Ihsan" are juxtaposed with the concepts of obligation, value, and virtue, respectively. I argue that "shari'a" refers to both the obligation component and the entire structure of the Islamic ethic; suggesting a suspension of the understanding of "shari'a" as simply Islamic "law," and an alternative understanding of "usul al-fiqh" as a moral epistemology of obligation. I will test this approach by addressing the question of (...) reason in Islamic moral epistemology via an examination of an argument advanced by a founding usul scholar Muhammad bin Idrīs al-Shāfi'ī. (shrink)

This study investigated the perspective of Javanese Islamic philosophy on the Apak 'Beringin' rock fossil and its impact on the level of spirituality and community behavior, using a qualitative descriptive method with a phenomenological approach. Data analysis techniques were carried out using observation, interviews, and literature studies focusing on textual and contextual interpretations of the 'Beringin' Apak Fossil Rock. The main data sources came from the book of philosophy otak-athik gathuk (Javanese Islamic philosophical thought) by Damardjati Supadjar and the book (...) of commentary as-Sulami by Imam Abu Abd. Muhammad bin Husayn as-Sulami. The findings revealed that in Javanese Islamic philosophy, the symbolization of the universe depicted in the form of fossilized rocks aimed to train the soul in understanding the origin and purpose of everything in the universe or known as 'sangkan paraning damadi'. This is a manifestation of the Javanese Muslim community's way of knowing God or what is known as divine awareness ‘ilahiyah’. In the rock fossils that have been found, there are words Allah and Muhammad considered by the Javanese as a natural permit that is only obtained by people who reach certain maqam. The conclusion is that based on the elaboration of the meaning of the natural text which is symbolized in the form of the 'Beringin' Fossil rock, it is a reflection of oneself to always be close to Allah SWT. (shrink)

Sufis mainly focused on the properties of the nafs (soul) and its positive and negative effects on human life. Thus, they tried to correct the nafs with various training methods to eliminate its possible harms to humans. The aim of the present study, where we discuss the approach of Muhammad bin Abd al-Malik ad-Daylami (d. 589/1193), a mystic of the 6th century after hegira, to soul, is to investigate the rise of soul in the spiritual realm based on his (...) manuscripts. In the study, the nature of the soul, its properties and the positions it occupied in the spiritual realm were investigated based on Daylemi's Arabic treatise “Me‘aricü'n-nüfûs”. In the treatise, Daylem, explained the positions of the soul in the spiritual realm with a unique interpretation and approach. Furthermore, the study is centered on Daylemî's views on soul, and the views of theologians, philosophers and other Sufis were included where necessary. Daylemi argued that the soul will rise in the spiritual realm, although struggle and piety had been prioritized. He also declared that this could lead to the grace of the corporeal soul. According to Daylemi, there were basically eight attributes of the soul, and these attributes were not randomly included in the human soul, and each fulfilled a rask for humans to rise in the spiritual realm. However, although these attributes were suitable for development and training in essence, when they are left to their own devices, they could either stand still or lead to corruption. Daylemi argued that the soul was corporeal during the creation of human beings from soil, so it could not be called spiritual, but the nature of the human soul became pleasant because Allah passed this earthly substance through certain stages. Daylemi argued that the soul's experience through these states occured entirely in the spiritual realm and it could not leave the body because the soul gives life to the body and from him dies as soon as the soul leaves the body. Comparing this process to the rays of the sun, Daylemi stated that the soul of a human being shined in different degrees after reaching the stage of contentment, so that the human is enlightened in the realm of the kingdom, stronger than the sun. Because although the sun is in the sky, its rays could reach the ground, and it is possible for its rays to circulate in the spiritual realm even though the soul remains in the body. Daylemi, who believed that inspection had a significant effect on the ascension to the spiritual realm, argued that for enlightenment to become a skill in the servant and to remain, the servant should prioritize inspection at the beginning, otherwise the servant’s light would decrease and fade away. Finally, Daylemi discussed the question of whether it was possible for the corporeal soul to transform into a luminous state, and based on certain verses and hadiths, he argued that it was possible for the corporeal soul to transform into a spiritual light. (shrink)

Suhrawardī, as the founder of illumination philosophy, has works in the field of literature that have philosophical nuances. Researchers through this article attempt to examine philosophically-hermeneutically the Sufistic Romance of Ghurbah al-Gharbiyah Suhrawardī which has not been extensively studied by researchers including Suhrawardī scholars. The novel is genealogically related to Ḥay bin Yaqẓān by Ibn Sīnā and Ibn Ṭufayl, so it is called the Ḥay bin Yaqẓān trilogy: Avicenna, Ibnu Ṭufayl, and Suhrawardī. Through Ricoeur’s Hermeneutic Approach and Corbin’s Epistemology of (...) Sufistic Imagination, which is used as a research method, researchers intend to interpret the symbols and existential meanings of Ghurbah al-Gharbiyah's novel. The purpose of this study is to interpret the background, symbols, and meaning behind Suhrawardī’s novel. The conclusion of this study: Ghurbah al-Gharbiyah discusses the philosophical theme of human alienation in the world with the use of symbols: the city of Qairawan as the imprisoned phase, the Hudhud bird as the enlightenment phase, and the journey on Mount Sinai during the liberation phase and meeting with the "Light of all Lights". Three phases each characterize today's Sufistic consciousness of man: the experience of alienation, enlightenment, and liberation. On the other hand, this novel is a representation of Suhrawardī's subjective creative imagination (al-quwwah al-khayāliyyah) inspired by prophetic experiences: Prophet Muhammad's Ascension, Prophet Sulaiman's Hudhud bird, and Prophet Musa's Mount Sinai. (shrink)

Quranic recitations have attracted great attention from scholars throughout the ages. The recording of Quranic recitations, whether in special works, tafsir or hadith works, began in the early periods of Islamic history. This study aims to introduce Ibn al-Yazidi, Abu Abdurrahman al-Yazidi (d. 237 AH) and to examine his approach to presenting and guiding Quranic recitations in his book “Gharib Al-Qur’an and Tafsir”. The Yazidi family is famous in the field of Quranic recitations. At the forefront comes Abu Muhammad (...) Yahya bin al-Mubarak (d. 202 AH), the father of Abu Abdul Rahman Abdullah bin Yahya, the author of the book under study. Abu Muhammad has a special narration and interpretations in Quranic recitations. Abu Abdul Rahman narrated the recitation of Abu Amr bin Al-Ala (d. 145 AH) from his father Yahya and acquired Arabic knowledge from Farra (d. 207 AH). Ibn al-Yazidi wrote the book “Gharib Al-Qur’an and tefsir”, which is in the middle ranks among its peers, including the gharibul-Qur'an and the languages of the Quran. He revealed his preferences in recitations and explained their meanings and the differences between them. Ibn al-Yazidi also wrote his book before many of the famous books in Bayan al-Gharib and al-Kira'at. Ibn al-Yazidi, who acquired the recitation from his Yazidi father Yahya bin al-Mubarak (d. 202 AH), the owner of the famous recitation, did not stick to a single recitation in his book. Since the readings he confirmed or selected in his book are a mixture of mutawatir, famous and shaz readings, as we will see throughout our study, he did not mention this classification, which came late for his time. Similarly, regarding the strange words in Ibn al-Yazidi's book Gharib Al-Qur’an and tefsir, we see that sometimes he mentions some words in a different order in the verse or verses. Sometimes he presented the Qur'anic recitation with a verse that is not in place in the Qur'an. Because while explaining the strange words, he relied on interpreting the Qur'an with the Qur'an, so he mentioned another verse by saying "from him" or "from that" and presented the recitation in the verse. Ibn al-Yazidi was also interested in the languages mentioned in the Qur'an and their status in explaining, defining and guiding the Qur'anic recitations. Thus, Ibn al-Yazidi presented various readings in many places of the book, and became a reference that was used by Mekki ibn Abi Talib (d. 437 AH), Ibn al-Jawzi (d. 597 AH) and other writers in tafsir, garib al-Qur'an and readings. In the study, a scanning approach was followed to list the words mentioned by Ibn al-Yazidi in one or more of his readings, and a historical descriptive approach was followed to mention the life of Abu Abdul Rahman and to explain the importance of his book and its scientific value in the field of garib al-Qur'an and Qur'an readings. Later, in his work titled "Gharib Al-Qur’an and its Tafsir", an analytical approach was followed to explain Ibn al-Yazidi's sources and his approach to presenting and directing the readings. The study consists of an introduction, two sections, a conclusion and a bibliography. The introduction section includes the importance and methodology of the study. In the first part, Ibn al-Yazidi's introduction and the introduction of his book called Gharib Al-Qur’an and its Tafsir are given. In the second part, Ibn al-Yazidi's approach to presenting and guiding the recitations is presented. Then, the conclusion and sources. (shrink)

The Sufyānī narration, which is also referred in some studies carried out today, is mentioned in the early Shiite and Sunnī sources. The anticipated savior perception of the period has an important place in understanding the Sufyānī narrations in the emergence process of which political and sectarian events were effective. Narrations stating that the Mahdī named Muḥammad, one of the descendants of the Prophet Muḥammad (pbuh), would appear in the end of times and establish justice by bringing order to the (...) world where oppression, injustice and inequity have spread, were effective in the political and social life after the Prophet (pbuh). The emergence of the Sufyānī narrations, whose intellectual infrastructure was constituted by the expected Mahdī perception that is effective in the society, was the result of the political conflicts of the period. The death of Muʻāwiya ibn Yazīd (d. 64/684), the third Caliph of the Umayyad State, without leaving a crown behind caused a political crisis. The cousin of the Muʻāwiya II, Marwān bin al-Ḥakam, the experienced politician who turned this moment of crisis into an opportunity and who was from the same dynasty but from a different family, took over the administration and thus the sultanate continued. Although the reign continued from the sons of Umayyad, the administration passed from sons of Sufyān to the sons of Marwān, who were from the same dynasty. This situation caused discomfort in Sufyānīs. Thus, Muʻāwiya II's brother Khālid ibn Yazīd, whose right of administration was seized from him, with the intention of gaining his lost reputation in the society and turning the pessimism towards his family into hope and desire, has been claimed to spread the savior Sufyānī narrations expected from the sons of Sufyān, parallel to the Mahdī narrations expected from the sons of Alī, which was influential in the society. Thus, the Sufyānī came to be expected like the expected Mahdī, who was influential in society and exploited by the Shiite sects in their own belief systems. The rebellions carried out by the sons of Sufyān against the administration in the 2nd century hijrī and afterwards were conceived as the appearance of the Sufyānī expected by the society and the person who led the rebellion was described as Sufyānī. The most important of these rebellions is the revolt of ʻAlī ibn Abdullah ibn Khālid nicknamed Abū ʻAmayṭar, formed by the coalition of sons of ʻAlī and sons of Sufyān who descend from the sons of Umayya. Abū ʻAmayṭar, who is considered to be the Sufyānī and some sections of whose life constitute a source for many narrations on the Sufyānī, declared his caliphate during the period of Abbasī Caliph al-Amīn (d. 198/813) and called for allegiance to himself. The announcement of his caliphate was considered by his supporters as the expected savior. The period of Abū ʻAmayṭar and the sayings about him are extremely important in terms of presenting the expected savior perception in the society, the Sufyānī understanding and the date of his emergence. Sections from Abū ʻAmayṭar's life reflected in the narrations about the Sufyānī in many Shiite and Sunnī sources. In this article, it is tried to examine the emergence of the Sufyānī narrations, its development and particularly its transformation within the Shiite sect, in a detailed manner and especially based on political and sectarian events of the early period. (shrink)

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

This research aims, first of all, to establish that Abû Hanîfa's (d. 150/767) positive view on the issue of performing wudû’ with nabîdh of date is correct, and then to reveal Abû Hanîfa's dalîls on this subject. The issue of wudû’ with nabîdh of date is controversial among early Hanafî jurists, and the jurist who expressed a positive opinion on this issue is Abû Hanîfa, the founding imam of the madhhab. The opinion that wudû’ can be performed with nabîdh of (...) date is the strong opinion of Abû Hanîfa mentioned in zâhir al-riwâya. The riwâya reported by Nûh bin Abi Maryam (d. 173/789) stating that Abû Hanîfa reneged on this view is not strong enough to oppose the view in zâhir al-riwâya. For this reason, it is not a correct approach to ignore the view in zâhir al-riwâya based on this riwâya. As a matter of fact, Abû Hanîfa's view of zâhir al-riwâya is conveyed in many of the classical Hanafî texts such as Mukhtasar al-Karkhi and Mukhtasar al-Tahâwî. Although the majority of Hanafî jurists preferred the view of Abû Yûsuf (d. 182/798), a significant group of Hanafî jurists such as Jassâs (d. 370/981), Kâshânî (d. 587/1191) and ‘Aynî (d. 855/1451) He supports Abû Hanîfa's view. Therefore, there are two views on the issue in Hanafî fıqh. In the literature, the dalîls of Abû Hanîfa's view is not available as a whole in a single source, but is scattered in many Hanafî fiqh sources. The Hanafî jurist Jassâs is the one who deals with the mentioned dalîls in the most comprehensive way in his many works. For this reason, the subject was examined by focusing on Jassâs's dalîls. Jassâs' istidlâls regarding the issue of wudû’ with nabîdh of date also mean defending Abû Hanîfa against other Hanafî jurists such as Abu Yusuf and Imâm Muhammad (d. 189/805). Jassâs' insistent attitude on this issue and his passionate counter-answers prove how much he deserves the title of defense. For the relevant determination, Hanafî fiqh classics are centered. Because the jurists who argue that wudû’ can be made with the nabîdh of date are among the Hanafî jurists. Then, the positive and negative approaches of the jurists about the nabîdh of date are given. Starting from the early Hanafî jurists, the views of the sahâbîs, the tâbi'ûn and many later jurists on the subject are included. The approach of the four madhhabs of fiqh is also examined in this section. Then, the istidlâls of Jassâs, which is the main subject of the research, were emphasized. It is seen that Jassâs' istidlâls have three main pillars: âya, hadîth and idjma. As a âya, the 6th âya of the sûra of Mâida, as a hadîth, the hadîth of ‘Abd Allâh bin Mas'ûd (r.a.) and as a idjma, the the sahâbîs idjma tries to showas references. The most controversial dalîl is undoubtedly the hadiths of Ibn Mas'ud (r.a.). Jassâs opposes those who claim that the hadîth is da‘îf and discusses the hadîth with its detailed tarîks and argues that this hadîth is sahîh. (shrink)

This study develops a conceptual framework and investigates green human resource practices —green recruitment and selection, green training and development, and green reward and compensation? effects on pro-environmental psychological climate and pro-environmental behavior, which cause green corporate social responsibility. We employ information technology capabilities as a moderator between the GHRM and pro-environmental behavior. It applies a convenience sampling technique and survey questionnaire to collect data from 388 employees at CPEC projects. Results demonstrate that GHRM positively influences pro-environmental psychological climate and (...) pro-environmental behavior that significantly develops GCSR. IT capabilities significantly moderate the relationships between GHRM and pro-environmental behavior. The study findings add to the body of green HRM practices, strategic management, and information processing and policy makers better postulate, align, and exercise their green HRM practices for its synergetic effects for green CSR and sustainability. We also acknowledge some limitations and provide future directions. (shrink)

Jensen’s inequality is one of the fundamental inequalities which has several applications in almost every field of science. In 2003, Mercer gave a variant of Jensen’s inequality which is known as Jensen–Mercer’s inequality. The purpose of this article is to propose new bounds for Csiszár and related divergences by means of Jensen–Mercer’s inequality. Also, we investigate several new bounds for Zipf–Mandelbrot entropy. The idea of this article may further stimulate research on information theory with the help of Jensen–Mercer’s inequality.

Today, every Muslim is expected to have a personality that can respond to the demands of religion in life. Because this ability can bring global goodness to humans. However, Muslims today are faced with a variety of causes that cause Muslim personalities to deviate and cases of behavior and this character deviation that needs to be addressed. The criminality that exists in society is certainly contrary to religious values to is commonplace and requires special attention in handling it. This article (...) aims to convey Fakhruddīn al-Rāzī’s idea of reconstructing morals based on faith. Using the descriptive method of analysis, researchers analyzed data in the form of the concept of ‘aqīdah and morals from the perspective of Fakhruddīn al-Rāzī. Apart from that, it also discussed the concept of morals and its division, the process, and the role of morals in humans. So ‘aqīdah becomes the main basis of Muslims in determining their outlook on life in every thought, word, action, and produce commendable morals because these praiseworthy morals are proof of the primacy of human faith. ‘Aqīdah and morals have a close relationship which results in human deeds and actions. All of them will be commendable if there is continuity between nafs, ‘aql, spirit, and qalb in interpreting the human itself and the nature of the world. So, this is where the role of ‘aqīdah as a Muslim worldview in equalizing the goals of nafs, ‘aql, spirit, and qalb to achieve ḥaqīqī happiness, namely the return of humans to their Creator. (shrink)

The rapid progress of artificial intelligence (AI) has resulted in its integration into various stages of the media process, including information gathering, processing, and distribution. This integration has raised the possibility of AI dominating the media industry, leading to an era of “autonomous driving” within AI-driven media systems. Similar to the ethical dilemma known as the “trolley problem” (TP) in autonomous driving, a comparable problem arises in AI automated media. This study examines the emergence of the new TP in fully (...) automated AI-driven media (FAAIM), recognizing the complexity of this problem given the nature of media content and its societal impact. To address this complexity, we propose the adoption of the theory of “meaningful human control,” originally developed to address responsibility in the governance of lethal autonomous weapons systems, as a framework for governing FAAIM. By ensuring that humans can be held responsible for the operations of FAAIM, this paper aims to proactively confront the ethical challenges arising from FAAIM, identify potential solutions, and guide future research in media ethics. (shrink)

Out of the consideration of the same artistic essence and aesthetic function of drama and opera as theater, many directors devoted their lives to building a "golden bridge" between drama and opera: on the one hand, to maintain the traditional characteristics of opera, but "to make use of new ideas, new techniques, and new organization, so that the face of the old opera can be renewed". On the other hand, their early practice of new drama also made them realize that (...) Chinese drama, which lacked roots, "in terms of scriptwriting and acting, its only master was the Chinese opera. On the other hand, their early practice of new drama also made them realize that Chinese drama, which lacked roots, was "still the only master of Chinese opera in terms of scriptwriting and performance" and therefore needed to draw on the aesthetic spirit and artistic techniques of traditional opera, and in their later years they hoped that drama would "create the latest and most beautiful dramatic art on the basis of tradition". Many directors have left an important legacy for the 20th century Chinese theater by their thinking about and defending the aesthetic nature of theater and its "independent and dignified" artistic status, as well as by their important ideas and remarkable practice of fusing drama and opera to create modern Chinese national theater. It is of great importance to evaluate the effect of fusion. In this paper, we study the deep integration effect measurement of traditional drama and modern drama directing art based on intelligent computing and time-series data analysis, which effectively solves this problem. (shrink)

Zakat is mandatory contribution in Islam. It is the command (Pherman) of Allah revealed in holy interaction/discourse of Prophet Mohammad (PBUH) with Allah. Islam stands for social and economic solidarity among the followers of Islam. It seeks to provide the basic needs of the individual out of the Zakat contribution pool. For this study, the aim is to discuss the noble and holy idea of employing zakat funds. The employment of Zakat funds are permissible in certain forms and prohibited in (...) some. This distinction is made from the perspective of Islamic jurisprudence. The study proceeded with this aim and reached the following results: (i) the employment of zakat funds is undoubtedly meant for helping the poor, disabled, destitute, and sick or orphaned individuals. (ii) Zakat has five forms in which Zakat funds are deployed/dispensed; (iii) Zakat funds take the form of investment; (iv) Zakat funds are meant to be spent in public interests; (v) Zakat funds are converted into endowments. The forms of spending (iii) and (v) are prohibited by some jurists. They contend that the permissible forms of fund-employment are: (a) providing a vocational tool (felicitation giving equipment such as tools, instruments or other things) to the needy; (b) establishing projects that benefit the poor as a privileged group/class. The study makes recommendation that Zakat controlling institutions should take care of employment of Zakat resources-pool/reservoir in providing jobs to the unemployed poor and others eligible as per Islamic philosophy and the provision of vocational tools, instruments or equipment so that the eligible poor skilled individuals are able to work more efficiently to earn their livelihood. (shrink)

Purpose The escalating integration of AI tools like ChatGPT within academia poses a critical challenge regarding their impact on faculty members’ and researchers’ academic performance levels. This paper aims to delve into academic performance within the context of the ChatGPT era by exploring the influence of several pivotal predictors, such as academic integrity, academic competence, personal best goals and perceived stress, as well as the moderating effect of ChatGPT adoption on academic performance. Design/methodology/approach This study uses a quantitative method to (...) investigate the impact of essential variables on academic integrity, academic competence, perceived stress and personal best goals by analysing 402 responses gathered from ResearchGate and Academia.edu sites. Findings While affirming the established direct positive relationship between academic integrity and performance since adopting AI tools, this research revealed a significant moderating role of ChatGPT adoption on this relationship. Additionally, the authors shed light on the positive relationship between academic competence and performance in the ChatGPT era and the ChatGPT adoption-moderated interaction of competence and performance. Surprisingly, a negative association emerges between personal best goals and academic performance within ChatGPT-assisted environments. Notably, the study underscores a significant relationship between heightened performance through ChatGPT and increased perceived stress among academicians. Practical implications The research advocates formulating clear ethical guidelines, robust support mechanisms and stress-management interventions to maintain academic integrity, enhance competence and prioritise academic professionals’ well-being in navigating the integration of AI tools in modern academia. Originality/value This research stands out for its timeliness and the apparent gaps in current literature. There is notably little research on the use of ChatGPT in academic settings, making this investigation among the first to delve into how faculty and researchers in education use OpenAI. (shrink)

Problem Background: Design is that complete process of planning and creating a form in a functionally satisfying way, bringing pleasure to the soul, and satisfying human need utilitarianly and aesthetically at the same time. The design has its elements, which is the vocabulary of the language of the form used by the designer artist, and the elements of the design line, and is considered a basic means of expression in plastic art, the researcher has noted that microscopes have a variety (...) of formulations of design elements, limited in the current research to try to reach the formal formulations of the line element as it appears in a sample of microscopes?. The Research Problem: The problem of the current research is summarized in the following question: What are the formal formulations of the line element as it appears in a sample of microscopic shapes? Research Objective: Detecting the formal formulations of the calligraphy element through a sample of microscopic shapes. Hypothesis of Research: There is a positive relationship between the type of formal formulations of the line element and the type of sample of microscopic shapes. Research Methodology: The current research follows the descriptive approach in its form: content analysis, where the researcher describes and classifies the formal formulations of the line element, as they appear in a sample of microscopic shapes. Research Results: The research reached a set of formal formulations of the line element through the microscopic sample used in the current research. (shrink)

Pakistan is a developing country and it has been showed remarkable development in many areas since its foundation in 1947. However, still some issues have not been handled properly, like poverty, corruption, load shedding, water crises etc. Apart from other issues, poverty is a big issue of the country and it can be observed more or less in every province. In this paper, we have analyzed the ground situation of district Ghotki, through surveys, which is considered last district of Sindh. (...) We tried to find the problems of poor people of district Ghotki, observed their general life style, discussed their issues and inquired about government’s role to provide the people with basic necessities of life. In this paper, mainly qualitative method is adopted to reach to best conclusion. However, partially quantitative style could also be observed, especially where concepts of Microfinance are discussed. We realized that around 40% people of the district need microfinance services and they are ready to welcome Islamic Microfinance banks, because people don’t want to opt interest based conventional microfinance services, and secondly, conventional microfinance banks don’t have capacity to cover vast area of the district. (shrink)

This study makes an original contribution to knowledge by investigating the impact of Just-in-Time teaching and peer instruction strategies on the promotion of students’ achievement, interaction, and motivation in English language learning. Students were recruited from an undergraduate TESOL program in the first semester of 2019 at a University in Saudi Arabia. A multiple method research design was used to address the research questions robustly and rigorously. First, a two-group quasi-experimental design was implemented. In the first group, a lecture-based strategy (...) was used, while in the second group, JiT and PI strategies were used in English language lessons. An innovative research method was used in this study: a private Instagram account was created, serving as a platform through which teacher and students could communicate using interactive posts and comments. Second, students filled out a survey reflecting on this medium of language teaching and learning. Finally, focus group interviews were conducted to determine students’ views on the use of Instagram as an educational tool in terms of its flexibility and usefulness. The findings of the study suggest that JiT teaching, and PI promoted students’ achievement and enhanced students’ motivation, particularly in relation to fluency and novelty in the second language. Furthermore, students viewed Instagram as a successful educational tool that significantly facilitated their collaboration. Nevertheless, this study also highlights the challenges of using JiT teaching and PI to facilitate language learning. Suggestions for practitioners are specified; including providing adequate e-learning tools for students to enhance language learning motivation and achievement. (shrink)

In general, few people have comprehensively researched the cost of machine ownership. This research will present a new model to calculate the cost of machine ownership that is influenced by several critical factors such as Initial Cost, Maintenance Cost, and Operating Cost. The financial literacy gap in this sector causes many heavy equipment owners to be unaware of their business income potential. The methodology used is mathematical modeling that combines several methods to create a new model of heavy equipment ownership (...) cost analysis. The main result of this research shows that the developed model provides a new perspective in calculating the cost of ownership. The model shows that the machine has the most optimal value if the cost is paid in installments. In addition, the model considers external factors such as changes in primary energy prices and fluctuations in backup power generation costs, thus providing a more accurate picture of costs. The implications of this research are that it makes it easier for machine owners to calculate ownership costs, improve operational efficiency, and support better investment decisions. (shrink)

I argue that conventionalists should construe a posteriori necessity as restricted necessity. I take Sidelle’s defence of the conventionalist explanation of a posteriori necessity against the contingency problem as the starting point. Sidelle construes a posteriori necessity as unrestricted necessity and then argues that a posteriori necessity is to be considered under a fixed convention and is thus irrelevant to the contingent nature of our linguistic conventions. I offer a different solution to the contingency problem. I argue that conventionalists should (...) construe a posteriori necessity as restricted necessity based upon a use-based meta-semantic picture. Restricted necessity is contingent in a broader sense and does not conflict with the contingency of conventions. My solution allows conventionalists to explain a posteriori necessity as restricted necessity. I show that the realist’s arguments for a posteriori necessity are unconvincing in regard to real modal features and a posteriori necessity as unrestricted necessity. We thus have good reason to continue to accept a posteriori necessity as restricted necessity under the conventionalist explanation. (shrink)

Firms have traditionally responded to environmental violations by increasing information disclosure and/or communication to manage stakeholder perceptions. As such, these approaches may be symbolic in nature, with no genuine intention to improve the environment. We draw from restorative justice grounded in stakeholder theory and explore a relatively new approach in the form of supplemental environmental projects aimed at restoring the environment, and empirically examine the role of corporate governance in firms’ decisions to undertake reparative actions. Using environmental violations and SEPs (...) data from the US Environmental Protection Agency between 2002 and 2015, we find that firms with smaller boards are more likely to undertake SEPs. We also find that firms with higher board independence and CEO duality undertake SEPs more frequently; however, board gender diversity and the existence of a sustainability committee appear to have no impacts. These results are robust to propensity score matching and an alternative data source. We extend the scope of stakeholder theory by emphasizing a new approach—restorative justice—by which corporations can repair damaged relationships and also improve the environment. We also contribute to corporate governance and environmentalism literature by identifying governance structures that promote environmental restorative justice. Thus, our study will inform different stakeholders, including regulators, shareholders, and boards of directors, and will open new avenues for business ethics scholarship. (shrink)

Includes an introd. of 49 p. by S. G. Abbas.

Education for sustainable development aims to develop students' awareness of sustainability issues and foster their attitudes towards environmental, economic, and social sustainability. The study aimed to identify the role of Prince Sattam bin Abdulaziz University in promoting environmental sustainability among its students, in line with Saudi Arabia's Vision 2030. A descriptive analytical approach was used, with a sample of 341 university students. The study found that faculty members ranked first in promoting sustainability, followed by curricula, student activities, and university administration. (...) The most important ways to activate the university's role in promoting sustainability from students' perspectives were rated as very important. Statistically significant differences were found between the sample's responses, with females expressing more support in university administration. Academic specialization also influenced responses, with scientific specializations showing more favor in university administration, faculty members, and curricula. The researchers made several recommendations based on the findings. (shrink)