Islam - Science topic

Thanks, I tried that a while ago, but the litlle it told me I knew already. like some students and unpromising researchers, AI tries to cover up its ignorance with piles of (mostly irrrelevant)bibliography.

Sometimes religious issues can be to an extent handled by politics.

- Late Antiquity and Early Islam Research Project: This project, conducted by Universiteit Leiden, explores the dynamic transitional period from late antiquity to early Islam in the Mediterranean basin (sixth to tenth centuries).

- Ibn Aʿtham al-Kūfī's Kitāb al-futūḥ: Mónika Schönléber's 2024 study examines the life of the Muslim scholar Ibn Aʿtham al-Kūfī and his monumental historical work, the Kitāb al-futūḥ (Book of Conquests).

- The Banū Sulaym: A Contribution to the Study of Early Islam: Michael Lecker's 2025 revised edition focuses on Sulaym in the crucial transition period from Jāhiliyya to Islam.

- Studies in Early Islamic History: Fred M. Donner's 2021 work explores how and why Muslims first came to write their own history, arguing that the Islamic historical tradition arose as a response to various challenges facing the Islamic community during its first several centuries.

- The Christian Communities of Palestine from Byzantine to Islamic Rule: Robert Schick's 2021 study assesses the nature and social continuity of Christian communities in Palestine from 602–813.

- The Earliest Biographies of the Prophet and Their Authors: Josef Horovitz's classic 2021 monograph examines the earliest biographies of the Prophet Muhammad and their authors.

I enjoy your perspectives.

Dear Shad Moarif ,

Here is a excerpt from the book:

Why do Muslim-majority countries exhibit high levels of authoritarianism and low levels of socio-economic development in comparison to world averages? Ahmet T. Kuru criticizes explanations which point to Islam as the cause of this disparity, because Muslims were philosophically and socio-economically more developed than Western Europeans between the ninth and twelfth centuries. Nor was Western colonialism the cause: Muslims had already suffered political and socio-economic problems when colonization began. Kuru argues that Muslims had influential thinkers and merchants in their early history, when religious orthodoxy and military rule were prevalent in Europe. However, in the eleventh century, an alliance between orthodox Islamic scholars (the ulema) and military states began to emerge. This alliance gradually hindered intellectual and economic creativity by marginalizing intellectual and bourgeois classes in the Muslim world. This important study links its historical explanation to contemporary politics by showing that, to this day, ulema-state alliance still prevents creativity and competition in Muslim countries.

Would express that the understanding of the interaction between religions is indeed a complex matter. Throughout history, cultures and belief systems have influenced one another, often leading to the impression Raed Rahim Khuder that one faith has "stolen" from another. However, I would argue that it is essential to recognize this phenomenon as a natural cross-fertilization of ideas rather than mere appropriation.

The human quest for truth and understanding often leads to a sharing of insights and ethical guidance across various traditions. This is evident in the shared values found in the teachings of many faiths, which may include concepts of justice, mercy, and sacredness of life. Such exchanges can be viewed as a manifestation of the universal search for a moral framework and the divine.

Moreover, it is a reflection of the interconnectedness of humanity, as we are all created in the image of the Divine, and thus there exists an intrinsic unity amongst us. When we embrace the notion of cross-fertilization, we can better understand how diverse traditions can coexist and enrich one another rather than viewing them as competitors or rivals.

In the pursuit of truth, we should strive to appreciate the ways in which different religious traditions can illuminate our understanding of the divine and ethical living. Thus, rather than framing our discussions in terms of theft, we should foster a spirit of inquiry and dialogue that underscores our common heritage and shared aspirations. Such a perspective can lead to greater respect and cooperation among diverse faiths, ultimately promoting peace and understanding within our societies, in human terms of cultural evolution and emergence of ideas and practices.

Dear Hosein Amhadi

آیا مطمئن هستید که ایران در آن زمان ارتدکس بودند ؟؟؟؟؟؟؟

درباره حبشه نیز باید گفت که حمله حبشه به یمن در قرن ششم میلادی به دستور یوستینیوس اول ،امپراتور روم صورت گرفت . واین نشان میدهد که تحت نفوذ وسیطره روم بوده اند.

ارادتمند

احمدی

...

If you note, first, that I have revised my wording to be more accomodating, my statment however remains.

The Persian Apostolic Church was founded in the 1st century AD, it was connected to the Church in Babylon in its roots. Which is to say, that both the Church in Persia and Babylon were established by the Apostles Qdus Simeon and Qdus Yahuda (St. Simon and Jude), who were brothers. They established these Churches and diocean areas of evangelization in approx. 52 AD.

St. Simon and St. Jude were also martyred in Persia, by the instigation of two magi (enchanters/necromancers), the were called, as preserved in the Latin text of this history, Zoroes and Arfaxad.

These Magi were first in Aethiopia, fled from the Apostle St. Matthew, where they fed to Babylon. Thereafter on the arrival of the Apostles Simon and Jude, these Magi further fled to Persia, where Simon and Jude later also went to bear witness of the Truth and evangelise.

I have written a research article on this subject, and have had Persian colleagues whom I know well, on one of their return trips back home to Persia (Iran), to also investigate some things for me, and to ask there colleagues at the University they are associated with to see if they could find out anything from the Persian side. And I armed them with my article for reference.

It is entitled:

'Brief Analysis of the Nomenclature in the Vitae et Passio Sancti Simonis et Judae'

It is unpublished, but I believe I cite it in one of my lectures on the Aposle St. Matthew (at Esderos University/Seminary Washingto DC, USA), which are the following:

Or in the following:

https://www.youtube.com/watch?v=A-or5ZP95JE&t=5s

My article on Sts Simon and Jude is unpublished (compliled in 2021), but speaks on all the personages mentioned in the historical text of the original founding of the Apostolic Church and Foundation.

The Persian and Babyonian Churches were founded in part with the sanction of the Emperor Xerxes (Artasches the King of the Persians).

...

The Persian Church had association with the Indian Church (which was established in the 1st century by the Apostle Thomas) before and around the 4th century. And also was in Sri Lanka; Sri Lankan Christianity was established in the 1st century by the Aethiopian Orthodox Church.

Persians were also in South Arabia.

Most of the Persians later accepted Nostorianism (a sect which is considered Heretical in its belief).

But not all https://indianorthodoxuk.org/the-church/church-history

Today there remains Armenian Orthodox Christians in Persia (Iran), which are still Oriental Orthodox Christians.

...

In relation to your point about the Roman Emperor of the Justin I (observe that it was not Justinian, an understandable confusion); who reigned 518 - 527. Aethiopian Emperor Kaleb went to South Arabia in 325 to save the Aethiopian Christians who were being Persicuted by 'Jews' of South Arabia.

The Roman Emperor Justin informed the Papa of the Coptic Church who contacted Emperor Kaleb of Aethiopia by letter, and made him aware of thre situation in Arabia Felix (vid. 'The Throne of Adulis: Red Sea Wars on the Eve of Islam', p.97, 2013). This as South Arabia was manfestly a territory of Aethiopia, although many cooks were in that broth.

Emperor Kaleb, being a Righteous and Zealous Christian, on hearing of this Persecution, acted upon the news in his own right.

Most Sincerely

Can we communicate in English?

Faith does matter to me.

Khaled bin Sinan Al-Absi is a historical figure from pre-Islamic Arabia, often considered a noteworthy leader and prophet among the Banu Abs tribe. His significance largely stems from his role as a figure of leadership and his claims of prophethood, which are referenced in various historical and semi-historical accounts.

Khaled is sometimes associated with later Islamic traditions that recognize him as one of the prophets preceding Muhammad. He is mentioned in some Islamic literature, where his prophethood is acknowledged despite the absence of detailed accounts regarding his teachings or the specific nature of his prophethood. His life and impact are more often discussed in the context of the tribal and cultural dynamics of pre-Islamic Arabia rather than through extensive historical documentation.

Details about Khaled's life, such as his mission or the exact timeline, are scarce, leading to varying interpretations among historians and scholars. He is often seen as a representation of the diverse religious landscape of Arabia before the rise of Islam, which included various beliefs and leaders claiming prophetic roles.

Overall, Raed Rahim Khuder Khaled bin Sinan Al-Absi serves as an example of the complexity of religious leadership in pre-Islamic Arabia and is part of the broader tapestry of the region's history leading up to the emergence of Islam.

The reality Raed Rahim Khuder of peaceful coexistence between religions such as Judaism, Christianity, and Islam can vary greatly based on a number of factors such as geographical location, political climate, history, and individual beliefs. There are many instances both historically and in present day where these religions do coexist peacefully in diverse communities. This is often where there is a mutual respect for the right to freedom of religion, and understanding and acceptance of different beliefs and practices. However, there are also situations where tensions and conflicts between these religions occur, often due to misunderstanding, prejudice, or political strife. The teachings of each of these religions itself advocate for peace, tolerance, and respect for all human beings. It is important to note that the actions of a few individuals or groups do not represent the views and beliefs of all members of a religion. Toward peaceful coexistence, interfaith dialogue and initiatives play a crucial role. They help foster understanding, mutual respect, and peace between adherents of different religions.

Ilkka Lindstedt in the below pours doubt on pre-Islamic infanticide insisting that the understanding of Q 16:57–59 and 81:8– is highly contentious. As with many of these perceptions they rely on subjectivity and the perceived reliability of translation and interpretation. Islamic scholar desired the time before Islam in Arabia to be seen in black terms although the role of women in that period, for example, was more positive.

The Qurʾān and the Putative pre-Islamic Practice of Female Infanticide

I did not research this topic. But what I know is that many Tlemcen scholars wrote about medicine, geography, and other sciences.

To what extent will western universities benefit from Islamic teaching?

The answer depends very much on the glasses we use. If post-colonialist glasses are used, then what Bacon postulated applies. Knowledge is power. And power can be operationalized and the ability to control. The more you have (reliable and valid) knowledge, the more you have power. The more you have power, the more yon can control (whoever).

But if egalitarian glasses are used, then there is the possibility of sharing perspectives, and then sharing understanding, which ultimately leads to the ability to understand each other.

The problem is, in the AI ​​environment, there is no one or a small group of authorities that can dictate the truth. Everything that is circulating in the AI ​​world is post-truth, which is open to being questioned, debated, and even destroyed by AI algorithms.

In fact, truth should be accepted as an essential value, while benefits should be seen as instrumental values. All truths are certainly useful, but not everything that is useful is true. Seek the truth, then we will get both: truth and benefits.

This is not a scientific or academic answer, but simply a common sense answer that arises spontaneously.

Fatema Miah

Thank you for initiating this interesting discussion.

The problem that you have mentioned is being made to look like a political problem. Basically, its a problem between the 'haves' and 'have not'. Its an economical problem. Therefore, the world will be a better place if there is some sort of economic balance here. That balance can be brought in through education and up skilling. Now, whether that will ever happen is a million dollar question.

Best regards,

Anamitra.

@willmar Sauter, with all do respect.

I'm very attuned to what you have upheaved, Professor. However, the very crux I'm trying to pin point is that the Aristotelian theatre is not the only theatre in the world which is considered in the literary scholarship as the starting point for the theatrical practices, it is simply not!

Aysha Siddiqi my recomendation will be to contact your University to check if they could give you access.

Am in agreement with your key factor of real commitment Mohamed Fayad

As prayer builds the relationship between G-d and human beings, we should do it with total concentration on God-there should be nothing else in our mind, because the purpose of prayer is to transform oneself. This understanding, to seek the shelter of the protective shield of our creator, is rooted in the conception of divine simplicity.

Vernon Nyangulu Fatema Miah

@everyone @following @followers

thanks for the information.

Yes Karl Pfeifer the handling of money incurs transaction costs.

Transaction costs are one of the key determinants of net returns;

they are only incurred when purchases or sales are made; ongoing fees are charges related to the passage of time. In most cases, transaction fees cannot be eliminated.

Global financial order and Islamic finance: the challenges and opportunities

Islamic bonds (Sukuk): a theoretical review of the literature.

Islamic Banking Products: (Mudarabah (profit-sharing and loss-bearing), Wadiah (safekeeping), Musharaka (joint venture), Murabahah (cost-plus), and Ijara (leasing).

you can look at any of the three topics above@ Rehan Rao

Reality of gold and silver coins is their noble metal content. These buy what the contained quantity of gold/silver buys. Freely floating fiat money has no reality other than what it buys. Thus it can be measured only in terms of what it buys. If quantity of gold in gold coin is halved in Shariah it is equal to half of what it was. Similarly if the quantity of what free floats buy become half Shariah guides us to hold that it is Misl (equal) to half it was. Measuring gold coin by weight of its gold content is the best way to measure a gold coin. Similarly for silver coin best measure is the weight of it silver content. Reality of freely floating fiat money is not the paper what is recorded on it. Bank note and similar other representations are its record and not the reality. Thus if these are to be measured these must be measured in terms of their reality and that is what these buy.

Gold and silver coins also buy everything but are measured only in terms of their weight. Free floats buy all that is bought. Therefore meaning of what it buys may not be clear. Right interpretation is sum of all that is bought divided by total money used to buy. Full justification and explanation may please be seen in my work that is freely available and Insha Allah most relevant parts will be presented gradually.

Le fait que les surfaces sombres absorbent la chaleur plus que les surfaces blanches est une réponse qu'on avance toujours, c'est une réponse moderne et quelque part scientifique ...Possible que Mahomet a ordonné de porter des vêtements blanc pour la même raison en ayant l'information par expérience de vie dans le disert de père en fils, mais je pense que c'est aussi pour des raison de sécurité comme pouvoir différencier facilement un humain d'une autre bête au large du sahara; dans un disert aride, où on pouvait tomber en manque d'eau et avoir besoin de secours, être habillé en blanc permettrait aussi d'être vite distingué et vue de loin...

According to the Muslim Religious principles that women used to say that money is the property of men who has to handle among responsibilities.

This shows that attitude of the Muslim women due to their religion dogmas and cultural traits have made them to be dependent financially.

Women don't ito be independent in the financial status due their religion and mental behavior too.

Even though this could be the practices are being continued over the centur.

The modern Muslim women have drastically changed because of Education.

Islamic Banking loan do not have interest because of the Islamic principles.

It is all about the mental attitude of the Muslim women have to follow the old tradition or break up the old dogmas, ideas and principles etc.

It is very clear distinction that in the case of Pakistan, the educated women have radical thinking about innovation and intelligency in succeeding their efforts and attempts in general.

Individuality makes the woman to be independent financially.

Pakistan women half of them have not educated so it is to be identified by conducting the research to find out the ground reality in the villages or sub-urban centres.

I think that this situation exists in rural Pakistan because many women have educated in abroad have great hope of breaking the barriers of the traditional practices.

Good question, follower

Permissible. Because it contains many interests that were observed by Islamic law, and it has been proven that the interests of the living take precedence over the interest of preserving the sanctity of the dead. Here, the interests of the living were represented in transferring organs from the dead to the needy patients on whom their lives depended, or in curing them of incurable diseases.

follower

follower

So basically,

You are trying to combine your proposal as "Bioethical".

It can be, if the correlation is presented, for example Quranic ethics propose crying as ethical and in some verses, the same Quran argues how emotional expression called crying is biologically GOD GIFTED 💖 and so, Quran is holistically arguing how it is Bioethical overall.

The solution taking multiple factors in display e.g psychological, ethical and biological.

Note: Its said that all is connected in someway, and it's the connection that has to be sought, thus GOD Luck 🤞 finding that.

Arhum Tajammal 💖

How are you

Can you write the question in English?

Why not? it's possible and it makes your work credible!

Hello! I'm very interested in joining this - I have messaged you on this platform but do let me know how else to get in touch with you.

Karim Marim

Thanks for helping.

The best housekeeping protein for Laccaria bicolor fungi is a subjective matter and may vary depending on the experiment's aim and the research conditions. However, commonly used housekeeping proteins as internal controls in fungal studies include glyceraldehyde-3-phosphate dehydrogenase (GAPDH), actin, and beta-tubulin. These proteins are considered to be stable and expressed at relatively constant levels in most fungal cells, making them suitable as internal controls.

It's important to note that the expression levels of these housekeeping proteins may be affected by different factors, such as fungal growth stage, stress conditions, and cultural conditions, so it's essential to validate the suitability of a specific housekeeping protein for a given experiment. Additionally, it's advisable to use multiple housekeeping proteins to ensure robust normalization and minimize the effects of variability.

عزيزي اقترح عليك ان تبدأ من النصوص الاسلامية ورسالة الحقوق للامام زين العابدين عليه السلام التي تضمنت معاني حقوق الانسان وهي 51 حق بالاضافة الى عهد الامام علي الى واليه على مصر مالك الاشتر وما تضمنه هذا العهد من قيم انسانية ودروس تصلح للاجيال

Hello Dr.,

Great! Am from Malaysia and kindly email me your plan about this project to my email: kahchoon.15@gmail.com

Regards

Indigenous Australians connected the song to the landscape and totem. Chadwick points out that the original Greek legends, although many came from the Middle East, are based on totems and could have begun in the same way. Early Greek poetry was connected to song, with the Greek bard a singer.

Jordan Journal of Modern Languages and Literatures

ISSN

1994-6953,2304-8069

This is Scopus and WoS journal.

I need an exhaustive and official list Sitara Karim

This ruling that all Islamic societies pass the dowry from the groom to the bride’s relatives is a great exaggeration and needs scrutiny. This can happen in some societies.

A scientific field worth researching, we may work on developing research matters and increasing studies in it..but the answer needs a lengthy search

Al Jahiz's The Book of Living (mistranslated as The Book of Animals) explains the process of creation and how it is a sign or miracle of Allah s existence. Jahiz discusses how creatures can develop from water then become other creatures. He explains how some species transform and become hybrid. He explains that when people, animals and plants change move or are moved to a different environment they can acclimatize. For humans can become darker in hot areas, and the new characteristics they develop will be transformed genetically to their offspring. He says environment will also influence their psychology. He says humans can be influenced both physically as well as psychologically as when they move to an area of polluted water. He also says that animals and plants can become bigger or smaller, depending on the dryness and humidity of the new environment.

Al Jahiz explains the biological development/ transformation as a teleological argument, the A Proof of the Maker, an argument of the intelligent design, like the watchmaker analogy and like natural theology. But sadly, he is being widely misunderstood as an evolutionist, a Darwinian before Darwin. His book is an encyclopedia that discusses for example how lice can have different colors depending on the color of the hair and skin (its environment), he also explains how flies can develop from some plants, and how some animals develop from some plants, in a way of trying to explain the process of creation that Allah tells us to observe in nature, Allah says in the Quran (6th century),

Have they not considered how Allah originates the Creation, and then brings it back? That is an easy matter for Allah. Say: ‘Travel in the land and see how He started the Creation. Then Allah will originate the Everlasting Life. Allah has power over all things’” (The Spider 29: 19-20)

Allah creates things every day, as the new day from the night and night from day, He created darkness and light and made them as such, He created the male and female, He created the 7 skies and the earth, saying in the Quran

“Do the disbelievers not realize that the heavens and earth were one mass and We ripped them apart [the Big Bang], and we created from water every living thing, would they still not believe?” (The Prophets 21: 30)

Jahiz was one of the many Muslim scholars who discussed the process of creation as a sign for God's existence and greatness.

Allah says,

“His Kursi[1]outspreads[2]the Heavens and to the Earth, and preserving them does not burden Him, and He is the Most High, The Greatest” (The Cow 2: 255) and, “Indeed, Allah holds the heavens and the earth, lest they vanish” (The Originator 35: 41).

[1] Where one places their feet beneath the chair, the throne as well as the knowledge.

[2] Extends as far as or more than the distance of the heavens and earth combined.

How great is Allah? God is the Greatest, greater than our imagination, and we can barely imagine the greatness of earth, the solar system, the milky way or Laniakea itself!

Unfortunately, however, Al Jahiz and all Muslim scholars who discussed this process of creation have been erroneously mistaken as evolutionist. Draper called their studies "The Mohammedan theory of evolution", and still many scholars today talk about them as evolutionists trying to reject creationism.

Allah says,

"And how many a sign in the heavens and the earth that they pass by while they, therefrom, are turning away” (Joseph 12: 105).

And

“Through it He makes many go astrayand leads many to the right path, but it is only the defiantly disobedient” (The Cow 2: 26)

And

“And [by] the soul and who proportioned it, and inspired it with its wickedness and its righteousness, indeed, succeeded him who purified it, and indeed, failed him who buried it with corruption” (The Sun 91: 7-10)

I think in order for people to observe the reality of things, not the masks above it, one has to purify his self first, his life, his eyes, his spirit, are all buried under a mask he made for himself, preventing him from seeing the truth and masking reality with the mask each person makes from his corrupted lifestyle.

If you want to learn about Jahiz's environmental determinism you can consult

this book, it s a great source that explains everything about determinism in Islam and the process of creation which is mistermed as evolution:

and you can also relate to how Jahiz speaks about God in his discussion of ecology, environment, biological development, etc. from

James Montgomery's studies

you re also welcomed to check the discussion on

I hope this is helpful

“And do no mischief on the earth after it has been set in order: that will be best for you, if ye have Faith” (Surat Al A’raf, verse 85)

And Prophet Mohamed SAW said “If a Muslim plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him.” (Bukhari)

-I-

Religiosity is a variable inherent to the Hominization and Humanization of the Human Being; By virtue of this, there are not a few Researchers who have been interested in it and have designed various Methods to evaluate it; in this sense, I would suggest that we read our various contributions here in "RG"; specifically the "R Scale" -of Religiosity- by Raja R., Gala FJ. et al, with a PSYCHOMETRIC structure, using a Likert-type questionnaire; In this way, they can see, among our other contributions:

-HEALTH AND FAITH

-PSYCHOSOCIAL, SPIRITUAL AND CULTURAL ASPECTS THAT INFLUENCE THE CARE OF THE SICK AND THEIR ENVIRONMENT AT THE END OF THEIR LIVES

-SPIRITUAL, PSYCHOSOCIAL AND CULTURAL ASPECTS IN PEOPLE IN A SITUATION OF DEPENDENCE AND IN THEIR FAMILY ENVIRONMENT AT THE END OF LIFE

-Religious beliefs in Nursing Professionals (PE) according to a descriptive-correlational study

-RELIGIOUS BELIEFS IN NURSING PROFESSIONALS (PE). ACCORDING TO A DESCRIPTIVE-CORRELATIONAL STUDY

-INFLUENCE OF RELIGIOUSNESS ON THE ATTITUDES OF HEALTH PERSONNEL TO DEATH

-ATITUDES TOWARDS THE DEATH OF NURSING PROFESSIONALS ACCORDING TO THEIR RELIGIOUS BELIEFS

-Influence of religious beliefs on the attitudes of Nursing Staff to death

-Psychological attitudes towards death and grief. A conceptual review

-Influence of religious beliefs on attitudes in health personnel (HCP) towards death

-Psychological attitudes to death and grief

Good idea!

I think that perhaps I have not understood the question well and, by virtue of this, it seems to want to affirm, and not so much to ask, that there is an impact or relationship (it is supposed to be preventive or protective), but the question itself does not clarify towards what (in fact, it says verbatim: Impact of the veil (hijab) and Nimaz (five sentences in Islam)?), it must be SUPPOSED to be regarding COVID-19; is that so ?.

Well, if the meaning of the question is such, which I repeat, it is rather a statement or assertion, we would have to differentiate two aspects:

1st: The hijab, in and of itself, little or nothing prevents COVID-19 as it does not cover either the mouth or the nose, just as neither the turban, nor the scarf, nor the tarbush or fez do of men and since its use is a custom (according to some) or a religious precept (according to others), it does not seem reasonable, if it is a religious precept, that God the Merciful would have wanted to protect one sex from COVID (on the assumption that the hijab would protect) and not the other ... or vice versa.

In the same way, wazu or wudu or ablution does not prevent it either, no matter how much it is a purification rite (but more of the soul than of the body, although also of the latter) and much less if such wudu is "dry" and "minor. "Without going into that Sunnis and Shiites, respecting both, interpret and do it differently.

2nd: I have said the above as a Healthcare Professional that I am; As a believer, in my case Christian, I have been brought up with the utmost affection and respect for Islam, which I know deeply since my mother died when I was a child and I was raised by a Muslim nanny, may God have in his glory that I loved like a mother, when I was with her and out of respect and affection for her, if it coincided with Ramadan I would fulfill it and I was "Ramadaní" too, nor would I eat pork at home with her, etc. For all this, as a convinced and respectful believer, I believe that it is good and healthy for each one, if he is a believer, to adequately comply with the precepts of his Religion, but not to mix one thing with another; In our case, this means that it seems correct to use the hijab as a personal decision, but not as an obligation (many scholars say that its use is not a precept, although it is not the issue now) and, of course, the Nimaz with its corresponding Wazu or Wudu; but from there to say that this is preventive of COVID-19, it seems to me, with all due respect, a recklessness and, even, "tempt God" and not love your neighbor, due to the risk of contagion, to ALWAYS leave in His Hands MERCIFUL something that is OUR RESPONSIBILITY: "Pray as if everything depended on God but Work as if everything depended on you" or, as the Roman Law said: "the mule dies for its owner, then it is he who must take care of it". Thank you.

عامل مهم في تعزيز العدالة الاجتماعية

في العراق تم بحث الموضوع في رسائل ماجستير عديدة

Very good topic. I am interested but I am busy now.

They serve each other.

Man is a being that has to live with his fellows due to his nature. As a human and social being, there must be rules that determine their rights, responsibilities and duties in social life. Because a life without rules means turmoil and conflict. Keeping away from turmoil and conflict is determined by the values ​​of the society. These values ​​and rules are based on religion, laws, customs and traditions. The rules that have the widest scope of social values ​​are the rules of ethics. Because all the rules that express value in short, the universal values, the orders and prohibitions of religion, the boundaries determined by the laws are absolutely connected with morality in one aspect. This is the point that draws our attention in its definition as a word. Morality is the whole of the value judgments that show how the qualities that are about to be natural and how they should behave or not behave in relations with the being and with people, including the human being. In another aspect, Morality can also be defined as the formal or informal rules that are expected to be followed by individuals in a society and the rightful performance of the duties and duties that individuals are responsible for. If morality is lived in accordance with the rules, it is called good morality, if it is violating the rules and acting against the rules, it is called bad morality. Morality includes teachable behavior. While people who are educated in line with the factors that constitute the values ​​of the society have good morals, people who are educated on the contrary to these values ​​have bad morals. Good morality enhances both the inner world and the outer world of a person. Self-control is very important in moral education. The values ​​that people believe in maintaining this self-control have an important place. The belief system to which a person is bound and the environment he lives in are the determining factors in shaping his moral behavior. The values ​​of the society in which a person lives are shaped by beliefs, cultures, customs, traditions and customs and laws imposed by the state. In this report, we are thinking about the shaping of moral rules, religion in general, and the sense of ihsan and murâkaba from Sufi concepts in particular. It is possible for a person to have a solid character, to acquire a personality, to be equipped with good morals, to be in harmony with his inner world and to have the consciousness of being under surveillance by a superior being (Allah). This idea is called "the feeling of bestowal" in the religious literature and "murâkabe education" in the Sufi literature. A person who acts with the consciousness that he is under the supervision of Allah at every stage of life and that his every behavior is seen and recorded by Allah will naturally have superior morality. The feeling of goodwill is that people pay attention to their behavior as if they see God. While worshiping as if we see God in our prayers in particular, having this consciousness in our social relations, education understanding, business life, in short, in every moment, gives us good morals, while having the consciousness that God keeps us under surveillance in our inner world will contribute to the consistency of our inside and outside

Hello very interesting. I will be happy to see the results of your research.

Hello Zain, did you finish your research. Kindly share with me your results.

Dear Halil Tanyıldızı , of course there are lots of opportunities. Please, check the following paper for the literature review.

If the intention is that whether or not this closure of mosques conforms to Islamic law, then the answer is yes and God knows best, because if it is proven that infection from the Corona virus is spread by air, sneezing and coughing, it does not guarantee the spread of infection among the worshipers because mosques are closed places as is known and there is a jurisprudential rule that says : No harm or harm in the sense that if you are injured or suspect that you have been injured, just as you do not want anyone to harm you, then it is not permissible for you to harm anyone

Bradley Autry quoting the Athanasian Creed doesn’t answer the question. The Athanasian Creed gets first prize for being confusing in practically every clause.

For example as pointed out by Faith Bays the Son was begotten by the Holy Spirit yet the Athanasian Creed states the Son was begotten of the Father alone (clause 22).

Nor was the Athanasian Creed authored by the apostles, an official church council nor even Athanasius himself. In fact, its origin is unknown except that it appears to have been anonymously authored within the Catholic church several centuries after the New Testament was written (Krueger 1976).

Yet despite the inbuilt admission that the Trinity is “incomprehensible” (clause 12) it audaciously mandates wholehearted belief “without doubt” accompanied by the threat of perishing eternally (clauses 2 & 44).

The uncritical acceptance of this absurdity across both Catholic and Protestant Christianity is an own goal in any debate against agnosticism or atheism.

Krueger, R (1976). “The origin and terminology of the Athanasian Creed”, Presented at Western Pastoral Conference of the Dakota-Montana District, October 5-6, 1976.

Dear Colleague,

I am not sure whether I understood everything correctly. Let me summarize with my own words what I picked up:

Research phenomenon: experiences of consumers with Islamic labelling during purchasing

Epistemological stance: phenomenological view

Research design: undisclosed (exploratory part? evaluation part?)

Research approach: thematic analysis is mentioned, but it can be many things

Coding approach: undisclosed, even the type of data available for you is not specified.

In the lack of the above important pieces of information, the advice cannot be else but a generic one: If your research goal is to explore and interpret themes (patterns of meaning) within qualitative data, then (depending on your research data, their representation and coding) you may consider: grounded theory, narrative analysis, discourse analysis, concept dependence mapping, qualitative framework synthesis, and/or interpretative phenomenological analysis as qualitative evaluation method.

Thank you very much, محمد سراج الدين قحطان حمدان, Mónica Rocío Mejía Parra, Karen Walker. I was very inspired by the answers to my research. I have researched about disability:

http://e-journal.iainpekalongan.ac.id/index.php/Muwazah/article/view/1785.

Hello, This problem is supposed to be addressed when legislating the law establishing private banks to be subject to state controls and laws and the correct economic standards.

Hello, In fact, I did not understand the relationship between the title of the paper or the conference, which expresses an Islamic culture for women in this aspect, and what is its relationship to the content of your next speech on vaccination and health measures?

حقيقة انه سؤال يحتاج لبحث حقيقي

ولكن هنا يجب أن نفرق بين تاجر المخدرات ومتعاطي المخدرات

فتاجر المخدرات هو الأخطر وهو الذي يستحق في بعض الحالات عقوبة الإعدام على فعلته، ويكون ذلك ليس من باب العقوبة الحدية ولكن كعقوبة تعزيرية.

طبعا هناك فرق شاسع بين الحال قبل الاسلام وبعده في كلا السؤالين

فالمساواه بعد الإسلام ظهرت جلية وواضحة وكذلك الحفاظ على الحياة

I am very interested in this topic. I am a mental health nurse in the UK and have also walked the Camino on a number of occasions. A close friend of mine who is also a nurse supported a fellow Pilgrim on the Camino Way who then had to be admitted to a psychiatric ward - with unusual beliefs of a religious nature. The narrative which psychiatry adds to such experience seems to have a pivotal role in recovery. Often there is a total rejection of personal narrative - and in so doing - missing connection and understanding. I look forward to hearing others views. Rebecca - Bradford Early Intervention in Psychosis Team

I believe what happens after the court order needs to be documented, same as other killings, and submit that to the ICJ and follow-up.

Birzer, C., Medwell, P., MacFarlane, G., Read, M., Wilkey, J., Higgins, M., & West, T. (2014). A biochar-producing, dung-burning cookstove for humanitarian purposes. Procedia Engineering, 78, 243-249.

Efficiency and productivity performance of zakat funds in Algeria

Здравствуйте друзья не могли бы вы сказать почему нам надо исламские банки? пожалуйста ответьте научно ...а не религиозно

@ Dr. Syed Hassan ;

Jazakallah for the response .

However ! With regard to the Quar'an verses you quoted related to "Khamr" i placed them with some other verses in Chapter one of the book i am writing tittled " The history of intoxicants in pre -Islamic era and in the Islamic era " .

My initial Question concerning " the position of Islam on capital position against drug peddlers ".

There is a chapter in the book i am presently writing tittled " The position of Islam on capital punishment against drug peddlers /Saudi Arabia as case study" , which made me seeking for assistance from Islamic Sharia law' scholars or Saudi's Islamic scholars with documented book/paper presentation or any related materials to use as reference , to enable me complete my research also to guide me on sensitising Muslim/non Muslim against the danger of drug dependence and intoxicants .

About the positioned of capital punishment on drug peddlers ;

Below its the Quar'an verse that Islamic countries relied on to impose capital punishment on drug peddlers ;

Surah Al-Maeda, Verse 33:

إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَن يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَافٍ أَوْ يُنفَوْا مِنَ الْأَرْضِ ذَٰلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ

"The recompense of those who wage war against Allah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter ".

Certainly ! As you said "Islamic jurisprudence does not directly address the question of punishment for drugs" . However, they had on "Mischief makers ". More so, most of the Scholars suggested that a leader has right to decide for the types of punishment on " Mischief makers in the land " (Fasad). ~Source Fiqhussuna .

However ; What Saudi Arabia's Islamic scholars did was "Istinbadil Hukum" with " Qiyas" and categorises drug peddlers/other related crimes among " mischief makers in the land " they relied on the aforementioned verse to apply capital punishment on the offender.

Though, some Islamic scholars have similar viewed as you for disagreeing with killing , including the prominent Nigerian scholars Sheik, Dr. Ahmad Gummi, when i interviewed him about extreme capital punishment on drug peddlers .

Our discussion below ;

I quoted the aforementioned Quar'an verse (Q5 ; 33), and asked him ;

" Sheik ; don't you think Saudi are executing capital punishment on Drug peddlers based on aforesaid verse ?" .

Sheik replied "yes , i am aware, but human soul is very valuable, no one should be taken it without a cause ,he added a drunker should be killed only if he kill someone, he quoted the below Quran vases also supported it with (Bukhari's translation "Illa-bilhaq" from Hadith)" . but he didn't refer Saudi's action as "local law" .

Surah Al-Isra, Verse 33:

وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِف فِّي الْقَتْلِ إِنَّهُ كَانَ مَنصُورًا

"And do not kill anyone which Allah has forbidden, except for a just cause. And whoever is killed (intentionally with hostility and oppression and not by mistake), We have given his heir the authority [(to demand Qisas, Law of Equality in punishment or to forgive, or to take Diya (blood money)]. But let him not exceed limits in the matter of taking life (i.e. he should not kill except the killer only). Verily, he is helped (by athe Islamic law)."

Dr. I am a student seeking for knowledge, please !! Do not hesitate to respond or correct me anytime.

Bissalam .

Hello Ahmad,

You certainly can correlate the scores in their present form, using either Pearson or Spearman correlations as you see fit (Pearson assumes interval strength data, which would be a relevant concern for the DV items). It doesn't matter that one variable has only two possible values, whereas the other has more.

Further, any attempt to reexpress the dichotomous item into a "Likert-type" scale would not change that correlation (since it would be some form of linear transform).

Good luck with your work.

Any specific topic? What do you need exactly?

David Frankel