The 21st Conference on Science, Technology and Innovation for Global Peace and Prosperity was aimed at bringing together scientists, academicians, health care experts and others involved in science ...and technology to discuss advancements in the respective fields and their implications for the future. The conference was organized by the Islamic World Academy of Sciences (IAS) which was established in 1984 to promote as a consultative organization in science and technology programmes and to bolster research on major problems facing Islamic countries. It was also in coordination with Necmettin Erbakan University and TÜBA, Turkish Academy of Sciences.
The 21st Conference on Science, Technology and Innovation for Global Peace and Prosperity was aimed at bringing together scientists, academicians, health care experts and others involved in science and technology to discuss advancements in the respective fields and their implications for the future. The conference was organized by the Islamic World Academy of Sciences (IAS) which was established in 1984 to promote as a consultative organization in science and technology programmes and to bolster research on major problems facing Islamic countries. It was also in coordination with Necmettin Erbakan University and TÜBA, Turkish Academy of Sciences.
Since the 1970s, Mohammed Arkoun (1928-2010) has worked on projects such as "Islamic Criticism, " "Applied Islamology, " and "Prospective Critical Wisdom" with the goal of monitoring and conducting ...Islamic studies as well as the crisis of the Islamic-Arab world. Secularism is one of Erkon's special values in his thought. This article takes a descriptive-analytical approach to Arkoun's ideas on secularism in the Islamic world.Questions: What, in Arkoun's opinion, is the definition and fundamentals of secularism? Is Arkoun's secularism a reasonable alternative to religious debate? Findings: According to his reading, secularism is a schema that developed in Western countries in opposition to theocracy. He regards the duality of Islam and secularism as one of the most difficult issues in recent Islamic thought, and he regards the implementation of secularism in Islamic societies as making significant progress. One of Arkoun's innovations is the division of secularism in Islamic history into four periods. Secularism, according to him, had no place in the Prophetic era and only began with the Umayyad caliphate and developed during the monarchy. With three experiences in France, Lebanon, and Turkey, Arkoun also introduced the dual of open and coercive secularism. Coercive secularism has marginalized religious discourse in opposition to social discourses, and it is a failed experiment. However, free secularism is a progressive path that includes the establishment of modernism components such as gender equality, democracy, and so on. Arkoun viewed secularism as a method of governing the socio-political arena rather than as an alternative ideology to religion.
Discussions about sharia, especially Islamic political issues, were never discussed from the time of the Apostles until now. In the 1970s the power of Islam rose almost throughout the Islamic world. ...The Arab Spring affirms the importance of sharia enforcement. Many constitutions in the Muslim World include Islamic law clauses as the highest law. This issue will see how important it is to understand sharia, Islamic law, and fiqh, which will later become the basis for determining the typology of the State and related to the entry of sharia as its constitution. This article will also discusses the modernization of family law carried out by several Islamic countries, as a form of strengthening that Islam accepts modernization and not westernization.
Purpose This study aims to investigate the impact of trust in the metaverse on the Islamic banking sector, particularly in facilitating market success. Additionally, it seeks to explore the ...relationship between metaverse-driven brand image, product features, service quality and overall performance in the market. Design/methodology/approach Data were collected from 187 participants in Jordan, with the SmartPLS software used to test the hypotheses. Findings The findings reveal a significant impact of metaverse-enhanced brand image, product features and service quality on Islamic banking market performance. Furthermore, customer trust in the metaverse plays a significant role in shaping the relationship between product features, service quality and Islamic banking market performance. Originality/value The study’s practical implications still suggest the need for a more holistic metaverse-driven approach. Investing in service quality initiatives alone may not adequately build and sustain customer trust in the metaverse. Instead, transparent communication on ethical practices in the metaverse is required to reinforce trust and magnify the positive influence of superior service quality in the metaverse.
In 256 AH/869 CE, the rank-and-file of the Turkic-Central Asian military in Samarra, the Abbasid imperial centre, rose against their commanders and the caliphal court. This is according to ...al-Ṭabarī's third/ ninth-century Taʾrīkh (History). The present article discusses two related elements of the mutiny: the rise to influence and authority of members of the Samarran military command, and the resentment of the rank-and-file troops. The main topic, however, is collective action on the part of the troops. The issue is social (re)formation and solidarity on the part of enslaved and freed persons brought together by the circumstances of enslavement in a particular time and place, in this case third/ninth-century Abbasid Iraq. In treating the rebellion, the article draws briefly, in a comparative manner, on the work of scholars of imperial Rome, early medieval Europe, and the antebellum U.S. South. Drawing on what al-Ṭabarī tells us of the mutiny, the article also considers the history of enslavement and unfreedom in early Islamic-era society more broadly. The mutiny serves in this sense as a case study in the history of slavery in early Islamic society.
The early twentieth century Islamic education was not firmly looking into the aspect of knowledge. What the Islamic world have seen for centuries is the practice of separation between faith, ...knowledge and intellectualism. In other words, the education system professed a dualism which was without precedence in the Islamic world. Both of the education systems had their own weakness. Under the western education systems the Islamic World practiced a type of education which more emphasized the aspects of intellectualism, which is more towards materialism rather than faith. While the other which is more traditional, developed the aspect of faith and eternity. The Islamic faith suggest its followers to have such belief that if great efforts are made, they will gain bliss and happiness in life and in hereafter. These orientations and basic foundations are also being practiced in the Islamic World. Fulfilling the above aspiration, K.H. Ahmad Dahlan (1923 AD) and his Muhammadiyah organization moved ahead aiming their goals at developing and innovating the education system of Indonesia in particular. He integrated the teaching of Islam and its culture, with the inclusion of the acquisition of knowledge according to the Islamic way.
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