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

Background: The quality of patient care is effective for new privatized healthcare system. For providing the effective services to the patients’ technology tools play important role. Also, new privatized healthcare organizations introduce the healthcare insurance. The aim of current systematic review is to explore the quality of patient care with new privatized healthcare system in the context of technology integration and health insurance. Method: A thorough search of databases, including Scopus, PsycINFO, and Web of Science, was conducted in order to (...) categorize relevant research that was published between 2020 and 2024. The inclusion criteria for this research were English-language papers that focused on exploring the quality of patient care with new privatized healthcare system in the context of technology integration and health insurance.Following an initial screening and quality evaluation, eleven studies were included in the synthesis. Results: The study database was searched through electronic databases, identifying 1679 records. 15 unique records were assessed for eligibility based on titles and abstracts. After initial screening, 11 studies were selected for full-text assessment. After independent review, 11 studies met criteria and were included in the systematic review. The selected studies were conducted between 2020-2024 and varied in design. The PRISMA flowchart illustrates the selection process. Quality evaluation involves peer-reviewed journals, overall assessment, and quality management. Conclusion: As the SR concluded that advanced technologies like electronic health records, telemedicine, and predictive analytics can improve patient care and treatment accuracy. However, challenges like rising costs, complex insurance plans, and data security need to be addressed. Effective training for healthcare providers, clear insurance plans, and robust information security systems are crucial for maximizing profits. (shrink)

In this research, the -dimensional variable-coefficient Caudrey–Dodd–Gibbon–Kotera–Sawada model used in soliton hypothesis and implemented by operating the Hirota bilinear scheme is studied. A few modern exact analytical outcomes containing interaction between a lump-two kink soliton, interaction between two-lump, the interaction between two-lump soliton, lump-periodic, and lump-three kink outcomes for the -D VC Caudrey–Dodd–Gibbon–Kotera–Sawada equation by Maple Symbolic packages are obtained. By employing Hirota’s bilinear technique, the extended soliton solutions according to bilinear frame equation are received. For this model, the contemplated (...) model can be got by multi-D binary Bell polynomials. In addition, the analytical analysis of the high-order soliton outcomes to present the discipline of outcomes. The effect of the free parameters on the behavior of acquired figures of a few obtained solutions for the nonlinear rational exact cases was also discussed. The above technique could also be employed to get exact solutions for other nonlinear models in physics, applied mathematics, and engineering. (shrink)

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

In the period that began with the death of the Prophet Hz Muhammad, the martyrdom of Hz. Othmān and the Battles of Camel and Siffin which took place during the caliphate of Hz. Ali, caused Muslims to have confronted each other. The debates that started after these incidents had been carried out within the frame of killing a Muslim in particular and the issue of predestionation in general. The personal opinions that emerged in the first period became the doctrines of (...) the parties/sects over time. These parties/sects have criticized each other on this subject as well as all other subjects and they have written refutations to one another. This deep-rooted and complicated issue has been handled in the Ottoman period in both Arabic and Turkish works as either a chapter or a separate risālah (epistles). Khalil Shukru’s risālah on qaḍā and qadar is one of those risālahs that we have discussed in this article. In his separately written risālah, he tried to refuse the opinions of some parties regarding qaḍā, and qadar by explaining his own opinions with examples. This study is based on Khalil Shukru Afandī's risālah qaḍā and qadar. A brief information about the author's life and scientific personality was given based on archive documents and then the epistle was analyzed. The author has handled the subject in a unique way, interpreting the situations ordained by Allah and human acts as a separate qadar. Khalil Shukru Afandī examines human acts in two different groups as acquisition (kasb) and creation (khalq), qaḍā and makzī, and analyzes the actions in terms of agency. Khalil Shukru Afandī did not use any subtitles in his risālah. However, in the analysis of the treatise, sub-headings have been included in the relevant places in order to make the subject easier to understand by us. The epistle tackles the issues qaḍā and qadar, God’s action and human acts, responses to the Jabriyya and Muètazilite. The author offers his views on the issues of hidāyat (guidance) and misguidance, justice, and cruelty, which is discussed under the heading of qadar and makes interesting points about human accountability for their actions. Khalil Shukru Afandī argues that human will (irādah) and accountability are separate things, which are independent of one another. In other words, according to Khalil Shukru Afandī, who stated that there will be no belief or disbelief because it is an offer, the offer has no binding on human will (irādah) or choices at this point. Accordingly, it can be said that Khalil Shukru Afandī was in close agreement with the views of Abū Mansur Māturīdī regarding human will (irādah). (shrink)

This research examines the descriptive and textual contexts of the Rashidun caliphs Hazrat Abu Bakr (d. 13/634), Hazrat Omar (d. 23/644), Hazrat Othman (35/656) and Hazrat Ali (d. 40/661) in the examples of signatures. However, it examines the general contexts of these signatures and aims to relate these detachment examples with their senders who have the qualifications of authority, eloquence and justice. These signature texts must be handled with full grace, awareness, forethought and responsibility, without any additions or reductions (...) to the text by the recipient. The research deals with the production area of signature and examines the forms of expression in terms of the interpretation and testify (istishad) included in these texts. In addition to these features, the research has applied to the texts of signature, which express a certain treatise, in order to express their expressions and to reveal the rhetorical aspects and textual differences they contain. As a result of the research, it has been seen that the Rashidun caliphs wrote the texts of signature with such qualities as wisdom, persuasion, lacotical (îcâz), suggestion, concentration, open-mindedness and avoidance of closedness, and in accordance with a goal. As a result of the research, it was seen that the signatures revolved around a pattern of focusing and concentrating on the meaning, combining the filtered beautiful words and the clarity of the wording and the literary aspect of the meaning. Finally, the caliphs used these signatures in line with a certain goal to solve many political and social issues. (shrink)

In olden time the Arabian desert was, as it is at this day, the roaming-ground of independent Bedouin tribes. With free and healthy minds they contemplated their monotonous world, whose highest charm was the raid, and whose intellectual treasure was the tribal tradition. Neither the achievements of social labour, nor the accomplishments of elegant leisure were known to them. Only on the borders of the desert, in regularly constituted communities, which often had to suffer from the incursions of those Bedouins, (...) a higher degree of civilization had been attained. This was the case in the South, where the ancient kingdom of the Queen of Sheba continued its existence in Christian times under Abyssinian or Persian overlordship. On the West lay Mecca and Medina (Yathrib), by an old caravan route; and Mecca in particular, with its market safe-guarded by a temple, was the centre of a brisk traffic. Lastly on the North, two semi-sovereign States had been formed under Arab princes: towards Persia, the kingdom of the Lakhmids in Hira; and towards Byzantium the dominion of the Gassanids in Syria. In speech and poetry, however, the unity of the Arab nation was set forth to some extent even before Mohammed’s time. The poets were the ‘men of knowledge’ for their people. Their incantations held good as oracles, first of all for their several tribes, but no doubt extending their influence often beyond their own particular septs. Mohammed and his immediate successors, Abu Bekr, Omar, Othman and Ali (622–661) succeeded in inspiring the free sons of the desert, together with the more civilized inhabitants of the coast-lands, with enthusiasm for a joint enterprise. To this circumstance Islam owes its world-position: for Allah showed himself great, and the world was quite small for those who surrendered themselves to him (Muslims). In a short time the whole of Persia was conquered, and the East-Roman empire lost its fairest provinces,—Syria and Egypt. Medina was the seat of the first Caliphs or representatives of the prophet. Then Mohammed’s brave son-in-law Ali, and Ali’s sons, fell before Moawiya, the able governor of Syria. From that time dates the existence of the party of Ali (Shiʻites), which in the course of diverse vicissitudes,—now reduced to subjection, now in detached places attaining power,—lives on in history, until it finally incorporates itself with the Persian kingdom in definite opposition to Sunnite Islam. (shrink)

In olden time the Arabian desert was, as it is at this day, the roaming-ground of independent Bedouin tribes. With free and healthy minds they contemplated their monotonous world, whose highest charm was the raid, and whose intellectual treasure was the tribal tradition. Neither the achievements of social labour, nor the accomplishments of elegant leisure were known to them. Only on the borders of the desert, in regularly constituted communities, which often had to suffer from the incursions of those Bedouins, (...) a higher degree of civilization had been attained. This was the case in the South, where the ancient kingdom of the Queen of Sheba continued its existence in Christian times under Abyssinian or Persian overlordship. On the West lay Mecca and Medina (Yathrib), by an old caravan route; and Mecca in particular, with its market safe-guarded by a temple, was the centre of a brisk traffic. Lastly on the North, two semi-sovereign States had been formed under Arab princes: towards Persia, the kingdom of the Lakhmids in Hira; and towards Byzantium the dominion of the Gassanids in Syria. In speech and poetry, however, the unity of the Arab nation was set forth to some extent even before Mohammed’s time. The poets were the ‘men of knowledge’ for their people. Their incantations held good as oracles, first of all for their several tribes, but no doubt extending their influence often beyond their own particular septs. Mohammed and his immediate successors, Abu Bekr, Omar, Othman and Ali (622–661) succeeded in inspiring the free sons of the desert, together with the more civilized inhabitants of the coast-lands, with enthusiasm for a joint enterprise. To this circumstance Islam owes its world-position: for Allah showed himself great, and the world was quite small for those who surrendered themselves to him (Muslims). In a short time the whole of Persia was conquered, and the East-Roman empire lost its fairest provinces,—Syria and Egypt. Medina was the seat of the first Caliphs or representatives of the prophet. Then Mohammed’s brave son-in-law Ali, and Ali’s sons, fell before Moawiya, the able governor of Syria. From that time dates the existence of the party of Ali (Shiʻites), which in the course of diverse vicissitudes,—now reduced to subjection, now in detached places attaining power,—lives on in history, until it finally incorporates itself with the Persian kingdom in definite opposition to Sunnite Islam. (shrink)

Qaside-i Khamriyya (meaning Wine Eulogy) of sufi poet Ibn-i Fārıḍ, in which he explained divine love through the metaphor of wine, attracted great attention in Islamic world and was translated into Arabic, Persian and Turkish. Scholars such as Davud-i Qayseri (d. 751 AH/1350 AD), Kemal Pashazāde (d. 940 AH/1534 AD), Abdulghani an-Nablusi (d. 1143 AH/1731 AD), Ibn Acibe (d. 1224 AH/1809 AD) explained this eulogy in Arabic, while poets such as Ali b. Shihābiddin al-Hamadāni (d. 786 AH/1385 AD), Molla Cāmi (...) (d. 898 AH/1492 AD), Idris-i Bitlisi (d. 926 AH/1520 AD) wrote commentaries in Persian. On the other hand, authors such as Abdussalam b. Numan b. Khalil (d. 1000 AH/1592 AD [?]), Ismail Anqaravi (d. 1041 AH/1631 AD), Abdulmacid-i Sivasi (d. 1049 AH/1639 AD), Qara Musṭafa Khulūsi (d. 1344 AH/1926 AD), Meḥmed Naẓım (d. 1345 AH/1926 AD) and Ṭahir al-Mavlavi (d. 1371 AH/1951 AD) translated the eulogy into Turkish. One of the authors who translators of this eulogy was Mehmed Said Efendi, sheikh of Uskudar Salimiya Takka, who lived in the 19th century. His work named Ṭarab-angiz (meaning Pleasure-provoking) is a condensed commentary with ornate prose of Qaside-i Khamriyya. In previous studies, Ṭarab-angiz was partly examined, and there was no mention about the identity and personality of the author. In the present research, the life and personality of Meḥmed Said Efendi is explained and the text of his work is examined.Summary: In Turkish literature which developed under the influence of Islam, translations and commentaries have important a place along with original texts. Coming within the sphere of Islam in early 10th century, Turks embarked on translating the texts immediately in order to learn their new religion and to perform its practices and continued to do so since then. Because they lived in the same culture and civilization climate, Turks learned Islam from Persians and were influenced by Persian language. However, adherents of this new religion also made direct translations from Arabic texts. The translations initially were made from religious works, but in time social, cultural and literary works, such as Persian classics and major eulogies of Arabic Literature, were also translated into Turkish by Turkish scholars. Qaside-i Burde by Ka‘b b. Zuheyr’in (d. 24 AH/645 AD), Qaside-i Nūniyye by Ebu’l-Fetḥ Busti’nin (d. 400 AH/1010 AD), Qaside-i Ṭanṭarāniyye by Ṭanṭarāni’nin (d. 485 AH/1092 AD), Qaside-i Münferice by Ibnu’n-Naḥvi’nin (d. 513 AH/1119 AD), Qaside-i Emāli by Ali b. Othman al-Ushi’nin (d. 575 AH/1179 AD) and famous eulogy named Qaside-i Bur’e by Muḥammed b. Said al-Buṣiri’nin (d. 695 AH/1296 AD) were among such works.Qaside-i Khamriyya by sufi poet Ibn-i Fārıḍ (d. 632 AH/1235 AD), also called sultan of minstrels, in which he explained divine love through wine attracted great attention in Islamic world and was translated into many languages and many commentaries were written on it. One of the commentary writers about this eulogy is Meḥmed Said Efendi, a 19th century sufi. His work entitled Ṭarab-angiz is a condensed commentary with ornate prose of Qaside-i Khamriyya.Studies conducted so far has partly dealt with the Ṭarab-angiz and identity and personality of Meḥmed Said Efendi have never been mentioned. Ṣarac mentioned, “It is a printed work but its writer, printing date, and the place was not found on the printed work”, while Yıldırım used the expression of “a work whose writer and production date is not known.” In his Ph. D. thesis entitled Translation and Commentary Tradition in Classical Turkish Literature in Anatolia, Ṣadık Yazar noted that the work belongs to Meḥmed Said, which was later cited by Aqdag. The final statement on this issue was made by İnce in his work entitled Arabic, Persian and Turkish commentaries of Qaside-i Khamriyya by Ibnu’l Fārıḍ. He examined a total of 18 commentaries and stated that no information is available about the life of Meḥmed Said although he mentioned Ṭarab-angiz.The birth date and place of Meḥmed Said Efendi are unknown. He is grandchild of Ali Behjet Efendi (d. 1238 AH/1823 AD), one of sheiks in Salimiya Dervish Lodge in Uskudar and son of Meḥmed Hidāyetullah Efendi (d. 1288 AH/1871 AD). Following the death of his father, Meḥmed Said Efendi himself served as the head dervish of this dervish lodge for 25 years and became a famous figure. He died in 1313 AH/1896 AD and was buried in the cemetery of the Salimiya Dervish Lodge.Meḥmed Said Efendi was the sixth sheikh of Salimiya Dervish Lodge. In many sources, he was mentioned as a venerable, righteous, devoutly religious, virtuous, polite and scholarly man. Meḥmed Said Efendi is thought to be a member of Mavlavi lodge of Naqshbandi Ṭariqa. He had successors such as Naqshi sheikh Uskudari Balabani Ḥasan Ḥusnu Efendi (d. 1347 AH/1928 AD) and Ismail Efendi (d. after 1307 AH/1890 AD). The poet had a commentary named Ṭarab-angiz in prose form and had a quatrain within the praising eulogy of Sheikh Ḥāmil Efendi (d. 1322 AH/1904 AD), head sheikh of Beylerbeyi Bedevi Dervish Lodge.It is clear from the expression, “A work by Meḥmed Said, the Imam of Central Dervish Lodge of Sultan Salim III,” at the beginning of Edition no: 450 in Suleymaniye Library, Pertev Pasha Collection and from the record of “Work: Ṭarab-angiz, Author: Ibnu’l-Fārıḍ, Translator and postscript writer: Meḥmed Said” in Edition no: 7350 of Marmara University Faculty of Theology Library that this work belongs to Sheikh Meḥmed Said Efendi. However, exact production date of this printed work is not known. The work consisted of 28 pages and in some editions a two-page correct-false chart was added.As usual, the work starts with an introduction section with expressions of “By the name of God, the Most Gracious, the Most Merciful,” “Praise be to God,” and “Peace be upon Prophet Moḥammad.” This section also includes a praise for followers of Prophet Moḥammad, “Who made sphere of prophecy an eternal rose garden through the holy light of their enjoyed manners in addition to making the Shari’a candle shined and and converting them to great flowers of service with their strong inspiration torchs.” The commentator then embarked on praising Qaside-i Khamriyya, mentioning that the men of ability became helpless in explaination of beauty, charm and freshness of unique expression richness and refined allegory blossoms of the eulogy and that reaching the shore of rhetoric could be possible through diving into the guided wisdom of sea. In fact, according to commentator, the men of literature should be aware of the difficulty of translating this unique eulogy into Turkish language. However, everyone should dive into the sea of insight as a knowledge diver, collect its share in pearls of utterance and in emeralds of wits, arrange and put them in the string of prose”. Therefore, he wrote the commentary about the eulogy as a service to humanity and as a contribution to his own stock of comfort in the present and afterlife as much as he could, no matter how little it could be, and named it Ṭarab-angiz. Like most commentators of Qaside-i Khamriyya, Meḥmed Said Efendi commented on only about 33 couplets of the eulogy which contained a total of 41 couplets, and did not cover couplets from 23 to 30 in his work. The commentator used couplet-by- couplet translation method and started with praising for Ibn-i Fārıḍ and his couplets. Then, he gives the Arabic originals of the couplets and starts commentary with the expressions such as “couplets of great intuition, imagery couplets, product of couplet, enlightenment of couplet and concept of couplet.” In preface section of the work, the commentator, who usually quoted hadith texts in Arabic and poems, does not use them in his commentary. He only uses some lines of Arabic prayers and a quatrain of Molla Cāmi (d. 898 AH/1492 AD). This is a quatrain rubāi in Persian language meaning that “If you want no sorrow and no grief of the destiny, drink wine in a pub, because swirling of the goblet and worries of the world do not share the same place just as the tune and the sorrow do not coincide.” The lack of touching on the meaning of words, etymological structure and grammar rules in couplets makes it different from others, except the translation of Aḥmed Ṣāfi Bey. (shrink)

Despite the obvious link between spirituality, religiosity and ethical judgment, a definition for the nature of this relationship remains elusive due to conceptual and methodological limitations. To address these, we propose an integrative Spiritual-based model derived from categories presumed to be universal across religions and cultural contexts, to guide future business ethics research on religiosity. This article aims to empirically test in the context of Islam. It examines how different Muslims' views of God influence their ethical judgments in organizations, and (...) how this process is mediated by their religious practice and knowledge. Comprising focus group and vignette designs, the study was carried out with a random sample of 427 executives and management professionals from Saudi. After data collection, the study hypotheses were tested using structural equation modeling. The findings confirmed that a view of God based on hope might be more closely associated with unethical judgments than a view based on fear or one balancing hope and fear. Furthermore, religious practice and knowledge were found to mediate the relationship between Muslims' different views of God and their ethical judgments. These results provide unique theoretical insights into religiosity's influence on ethical judgment, with important implications for management. (shrink)

Most models of corporate social responsibility revolve around the controversy as to whether business is a single dimensional entity of profit maximization or a multi-dimensional entity serving greater societal interests. Furthermore, the models are mostly descriptive in nature and are based on the experiences of western countries. There has been little attempt to develop a model that accounts for corporate social responsibility in diverse environments with differing socio-cultural and market settings. In this paper an attempt has been made to fill (...) this gap by developing a two-dimensional model of corporate social responsibility and empirically testing its validity in the context of two dissimilar cultures – Australia and Bangladesh. The two dimensions are the span of corporate responsibility and the range of outcomes of social commitments of businesses. The test results confirm the validity of the two-dimensional model in the two environments. The Factor analysis revealed two leading dimensions. Cluster analysis pointed to two distinctive clusters of managers in both Australia and Bangladesh, one consisting of managers with a broad contemporary concept of social responsibility, and the other with a limited narrow view. The paper concludes that corporate social responsibility is two-dimensional and universal in nature and that differing cultural and market settings in which managers operate may have little impact on the ethical perceptions of corporate managers. (shrink)

This paper addresses the question, how does wisdom contribute to management in circumstances of extreme unpredictability? We first discuss three key factors that fundamentally affect the conduct of business—human, knowledge, and the environment—as well as their characteristics and interactions. We then argue that managing the interaction between these factors to effectively deal with the complexity and unpredictability of a rapidly changing business world requires the appropriate application of wisdom, in particular ethics in the form of practical, moral, and epistemic virtues. (...) We propose that these three virtues are the link between the three factors and more effective decision-making and action taking in an unpredictable business world. A model is developed that conceptualizes the interconnection among the three factors and three virtues. This model has important academic and practical implications. For practice, the model points the way for both individuals and organizations to improve decision-making skills through the systematic expansion of perspectives gained through consideration of the three virtues. For academics, the model is an incremental, but important step in understanding the role of wisdom in management. (shrink)

Research about the role of religion in entrepreneurship and more broadly management is sparse. In this conceptual article, we complement existing entrepreneurship theory by examining entrepreneurship from an Islamic perspective. EIP is based on three interconnected pillars: the entrepreneurial, socio-economic/ethical, and religio-spiritual. We outline how Islam shapes entrepreneurship at the micro-, meso-, and macro-level, indicate how Islam may be considered an entrepreneurial religion in the sense that it enables and encourages entrepreneurial activity, review research streams interlinking Islam with entrepreneurship and (...) management and outline promising research approaches. (shrink)

This study contextualizes business leaders’ perspectives on business-society interaction through the theoretical lens of wisdom. Morally effective interaction between business and society relies on shared perceptions of expected values grounded in leaders’ virtuous behavior. Through empirical fieldwork across industries in a developing society, the article documents how local business leaders perceive wise leadership in dealing with socially complex problems. Using grounded theory, we inductively developed a model of wisdom, executive wisdom, that identifies 14 characteristics of wisdom, located in three groups: (...) technē, wise decisions, and virtuous disposition. The findings broaden the view of the complex nature of wise decision-making in the business-society context. (shrink)

This study examines how values and communication in the workplace differ across different generations, with data analyzed from 223 participants using one-way analysis of variance (ANOVA). The research reveals notable differences in individual and organizational values between different generations and evaluates how effectively values are communicated and aligned across various age groups. Some key discoveries include variations in how different age groups view the level of respect towards personal values within an organization (H5, f = 3.632, p = 0.015) and (...) the recognition of individual values (H8, f = 2.912, p = 0.038). However, the theories regarding the importance of organizational values (H1), smooth intergenerational communication (H3), and the influence of aligning values on job satisfaction (H10) were not supported. The research highlights the significance of recognizing and dealing with differences in values among different generations in order to improve communication and unity within organizations. (shrink)

Recently, the concept of expanded terminal sedation emerged to describe using sedation at the end of life in cases beyond the usual use. Using this sedation could be a stressful ethical encounter for healthcare providers. In this paper, we describe a case of a Muslim palliative care nurse who cared for a patient with cancer who requested expanded terminal sedation. The palliative care nurse described that his initial response to the expanded terminal sedation order was refusing to start the sedation (...) because he believed the patient was not terminally ill and was concerned about killing him, which is prohibited according to his religious beliefs. Further, the nurse perceived the patient’s psychological distress and his verbalization of wishing to die peacefully as a concealed request for euthanasia, especially since he was not imminently dying. Finally, the nurse reported being frustrated and uncertain about the care, especially since he did not receive appropriate psychological counseling from professional personnel. any case beyond the usual conditions for terminal sedation should be carefully examined, especially when nurses’ religious beliefs or moral values contradict it. If sedation should be administered, adequate preparation of healthcare providers should be arranged, including discussing with them the goals of care and the rationale for sedation before and after initiating it. Generating a policy for conscientious objections, allowing nurses to express their own emotions and concerns in a supportive environment are suggested approaches to preserve their wellness. (shrink)

The main framework of this study will take into account the Thanawīya/dualism belief within Islamic sources and the criticism of the Māturīdiya tradition to such doctrines. Firstly, an overview of the Thanawīya belief and its sects have been taken into account with a general perspective from kalām and history of religion works. Thereafter certain early, middle and late period works of the Māturidī tradition regarding the Thanawīya transformation has been analysed throughout the study. Abū Manṣūr al-Māturidīs Kitāb al-Tawhīd and Abū (...) Shakūr al-Sālimīs Tamhīds examples are among such works chosen from the mutaqaddimīn (early) period. In terms of the muteakhkhirīn (late) period which is accepted to be 6/12. Century, works considered to be of the middle period such as Abū-l’Mu‘īn al-Nasafīs Tabṣirat al-‘Adillah and Abū’l-Thanā al-Lāmishīs al-Tamhīd li Qawa‘id al-Tawhīd are also taken into account. Nūr al-Dīn al-Ṣabūnīs al-Kifayah has also been included due to it being an important and influential work. With regards to the latter period, Shams al-Dīn al-Samarqandīs al-Ṣaḥāif al-ilāhiyyah work has been given as an example. Additionally, a brief information from works of the New Science of Kalām era has been mentioned. Upon researching the entire mentioned works regarding the Thanawīya or one of its sects, related sections from these works will be mentioned briefly by comparing with each other. The extent of criticism to the Thanawīya belief in such cases will be analysed. (shrink)

While there is a widespread acceptance of the link between religiosity and ethics, there is less certainty how this influence occurs exactly, necessitating further research into these issues. A main roadblock to our understanding of this influence from an Islamic perspective is the absence of a validated measurement tool. The purpose of this study therefore is to develop a Scale of Muslims’ Views of Allah. This article discusses how the SMVA was developed through the following five steps: establishment of content (...) and face validity; application of a cognitive interviewing technique to pretest the SMVA with sixteen participants; pilot testing of the SMVA with twelve participants; administration of the SMVA online to marketing and management professionals via a multi-stage cluster sampling process to verify the scale’s reliability and validity; and testing criterion-related validity. The results showed that the newly constructed 13-item scale had adequate psychometric properties. Finally, the implications for organisations, limitations and future research are discussed. (shrink)

In African metaphysics, with special reference to Yoruba thought, human destiny, reincarnation, and personal identity constitute some of the major philosophical concerns. Given that man is trimorphously considered a composite of body , soul and inner-head , the last is the metaphysical symbol of human destiny which externally is represented by the physical head. The three elements are classifiable into physical and metaphysical entities with êmi and ori taken to be immortal. Do these metaphysical entities reincarnate and in what way? (...) This paper tries to show that the problem of personal identity and reincarnation are inconclusively resolved in Yoruba thought. (shrink)

On the ethics and character of Prophet Muḥammad d. 632.

On the importance of keeping balance in family and social life.

Les questions de santé publique sont à la frontière des sciences de la vie et de la santé, des sciences humaines (philosophie, anthropologie) et des sciences sociales (économie, droit). L’éthique, entre prudence et étude, au croisement de toutes ces disciplines, se saisit de ces questions de façon pluraliste. L’éthique de la santé publique oblige à agir en situation d’incertitude. Celle-ci nait de la discordance entre le temps de la recherche scientifique et celui de l’action publique car, le temps long de (...) l’une ne fournit pas de motif pour retarder l’autre. L’incertitude exige à son tour rigueur et précision : à quel niveau se situe l’incertitude? S’agit-il de l’efficacité de l’action? De sa possibilité de mise en œuvre? Ou encore de son acceptation par la population? L’exemple de la vaccination permettra d’aborder ces questions. (shrink)

Objective To find whether Western guidelines on breaking bad news in a nonemergency department are appropriate for an emergency department of a non-Western country; according to patients’ preferences. Method We designed a 19 items questionnaire of Likert-type scale and interviewed 156 patients in the emergency department of a referral hospital in Iran. Results The patients’ preferences in 9 out of 19 statements were similar to the guidelines. “Using the maternal language” received the strongest agreement. The strongest disagreement was on “encouraging (...) the patients to talk after receiving bad news.” The summative scores of subsection indicated strong agreement for cultural issues, followed by communication skills, breaking bad news session, and privacy. Conclusion The patients’ preferences were not completely consistent with the guidelines. We could not determine if it was a situational or cultural issue. However, it is reasonable to design a new guideline for breaking bad news, considering these factors. (shrink)

RésuméLe problème de la détermination de la Qibla est l'une des questions cruciales qui se posent à la culture scientifique de l'Islam médiéval; le résoudre correctement nécessite tant des théories mathématiques que des observations. Les mathématiques relèvent de deux chapitres: la trigonométrie plane et la trigonométrie sphérique. L'observation et les instruments d'observation sont indispensables à la détermination des coordonnées géographiques de La Mecque et du lieu donné; ces coordonnées sont en effet les données que l'on entre dans les formules donnant (...) la Qibla. Dans son Almageste, Abū al-Wafāʾ résout brillamment ce problème. Son travail porte tant sur les mathématiques que sur l'observation; il obtient des solutions modernes, adéquates et faciles. En trigonométrie plane, il donne de nouvelles définitions des fonctions trigonométriques, démontre les formules des sinus, donne une approximation de sin 1° grâce à laquelle il construit des tables de sinus et de tangentes d'une grande précision. En trigonométrie sphérique, il démontre quatre nouveaux théorèmes dont la règle des tangentes ; cette règle lui permet de trouver, comme nous le montrerons, des solutions simples au problème de la détermination de la Qibla. En ce qui concerne les observations, il décrit trois instruments utilisés par lui plusieurs années de suite à Bagdad. Cet article, nourri de nombreux textes arabes originaux traduits et commentés, donne une description détaillée, technique et analytique, des méthodes mathématiques d'Abū al-Wafāʾ pour la détermination de la Qibla. (shrink)

The contributions to this book examine various facets of the work of Shakespeare from an Eastern perspective. As such, Fundamental Shakespeare sheds fresh light on, and offers new insights to, a wide range of topics including politics, psychology and discourse. Divided into three separate categories, this volume brings to the fore long-standing, but under-explored areas of Shakespeare studies.

We explored the relationship between mother, father, and peer attachment security, empathy, and moral authority in order to clarify certain problems of previous empirical research on such relationships. A sample of 202 Persian-speaking undergraduate students completed questionnaires pertaining to these constructs. The results revealed that mother and father attachment were significantly correlated with family, society welfare, and equality sources of moral authority, whereas peer attachment security was related only to society welfare and equality sources of moral authority. Out of the (...) empathy subscales, only empathic concern was associated with moral authority sources. Empathic concern was also related to mother, father, and peer attachment, whereas perspective taking was correlated with mother and peer attachment. The combination of empathic concern and mother, father, and peer attachment predicted significant amount of variance of ?principle source of moral authority? (including society welfare and equality sources). Findings support existence of a strong relationship between attachment security and the content of moral thought of adolescents, and findings redress an empirical imbalance in research literature on the relation of attachment and morality. (shrink)