This paper examines how people think about aiding others in a way that can inform both theory and practice. It uses data gathered from Kiva, an online, non-profit organization that allows individuals to aid other individuals around the world, to isolate intuitions that people find broadly compelling. The central result of the paper is that people seem to give more priority to aiding those in greater need, at least below some threshold. That is, the data strongly suggest incorporating both a (...) threshold and a prioritarian principle into the analysis of what principles for aid distribution people accept. This conclusion should be of broad interest to aid practitioners and policy makers. It may also provide important information for political philosophers interested in building, justifying, and criticizing theories about meeting needs using empirical evidence. (shrink)

Karl Marx’s “On the Jewish Question” has fueled discussions around his early intellectual development as a Young-Hegelian thinker as well as debates about an allegedly distinct form of anti-Semitism native to Left-Hegelian and later to left-thinkers in general, Jewish and non-Jewish alike. In this article, I argue that Marx’s assessment of contemporary Judaism is motivated by an underappreciated criticism of Hegelian historiography. Surveying the genesis of the Hegelian treatments of Judaism between Hegel and Marx, I distinguish Marx’s intervention as a (...) reaction to non-materialistic teleological historiography. This historiography assumes dialectical movement and demands practical change from those considered foreign to the movement. In contrast, this article suggests that Marx’s primary target is the belief that Judaism has been sublated into Christianity, that the abnormality lies not in Judaism’s historical persistence, but in the Christian pretense that the material contradictions Judaism was a response to have been overcome. Against the teleological nature of all renditions of Hegelian historiography, including Marx’s later historical-materialism, his “On the Jewish Question” weaponizes a hitherto unrecognized anti-teleological argument against the assimilationist views it responds to, of the kind that should evoke Nietzschean genealogy. (shrink)

Nietzsche’s views regarding suicide are usually interpreted as a response to Christian, Kantian, and Schopenhauerian ethics. Here, they are defended on the basis of his notion of life as an aesthetic phenomenon in order to provide extramoral responses to such challenges as the following: a) whether the self can deliver the right kind of judgment regarding her life, b) how suicide can be considered an empowerment of the will, and c) whether suicide can be considered an exercise of freedom by (...) the subject who thereby cancels the very grounds and means for will and action. Reconstructed as a response to Hegel’s argument against suicide on the grounds that one is not the master of oneself and that one therefore lacks the proper means to judge one’s life, Nietzsche’s position provides the epistemic footing to ground an alternate notion of self-mastery as well as the necessary insight regarding one’s life. It is shown that this reading of Nietzsche’s argument is in alignment with his non-dualism and expressivist views regarding agency. Finally, a response is formulated to the socially-grounded arguments prohibiting suicide on the basis of this reading of Nietzsche’s position. (shrink)

Quality of Zionism`s formation Written by: A.M. Abstract One of the most important discussions in every school of thought is the subject of recognizing the enemies against the given school. Every being in the world should know their enemies in order to be able to secure their survival and provide the necessary means of defend against the enemies. Even the animals follow the same rule; no animal was trapped by the hunter except when it acted ignorantly. Concerning this subject, Imam (...) Khomeini Says no freeman officially recognizes Israel. The Quranic verse (82, surah: Ma`edeh) explains the subject of knowing the enemy and prioritizes it as, “Latajiddana Ashad Al-Nas” The first important enemy is the Jews and if one day the Quran would change the first important enemy changed. Any mention of the Jews in the Quran should be interpreted as the Zionism. The second important enemy is “Al-Ladina Ashraku” which means the polytheists. Another Quranic verse says that the Christians are also the Muslims` enemies, “Wa lan Tarza ankel Yahud Wa la Nasara Hatta Tattabe`a Mellatahom Qol Inna Hada Allah Wa laen Ittabaat Ahwa`ahom Bad Al-Ladi Jaaka Min Al- Elme Ma laka Men Allah-e Men Waliye Wala Nasir” meaning that the Jews and Christians will never be satisfied with you [so that you surrender to their wants] and follow their [distorted] religion. Say: Guidance is only the God`s guidance! And if you follow their desires, after becoming aware of it, there will be neither divine guardians nor any companions for you. (Surah: Baqareh, Verse 120). This article has mostly dealt with the basic formation of the Zionism. The subject has been divided and discussed in 4 categories, namely civil Zionism, Zionism in economy, policy, and religion. The article studies the importance of the Middle East in the viewpoint of “Lord Rochild” and the issue of laying the groundwork for controlling the Middle East as the best option for founding the Jew government. The Zionism`s four mentioned aspects were effective and aimed at creating a powerfull united Zionist government and later and as the result of these efforts the Israel promised state was founded. The author points to the serious problems of Zionism and indicates that the Post-Zionism, who had entered the scene to solve these problems, could not succeed in doing this mission. چگونگی شکل‌گیری و پیدایش صهیونیزم//Quality of Zionism`s formation//تأسیس الصهیونیة و ظهورها Keywords: Zionism, Economic, Political, Cultural and Religious Zionism, Israel, Rothschild, Instantly. (shrink)

Tarixi biliklər məcmusu olan- idrak və onun istiqamətləri, insan hissləri, qavrayış, təsəvvür və onların müasir ictimai həyatdakı əksinin tədqiqi, həm də “müsəlman idrakı” anlayışı İslam fəlsəfəsində xüsusi mövqeyə malikdir. Müxtəlif alimlər ət-Tirmizi, Əbu Əbdullah əl-Haris, Əbu Əbdullah əl-Qurtubi, ibn Həcər əl-Əsqalani və başqalarının bu mövzuda xüsusi yanaşması olmuşdur. Bu məsələ ilə əlaqədar olan “mötəzililər”, “ismailililər”, “mistisistlər” (sufilər), “işraqilər”, həmçinin Şərq peripatetizminin ardıcılları varlıq, bilik təlimləri, “nəfs və qəlbin ölməzliyi” və idrakın əsas elementi olan təcrübə haqqında qiymətli fikir xəzinələri qoymuşlar. Bu (...) da müasir tədrisdə vacib yer tutur. Məqalədə “İdrak fəlsəfəsi” anlayışına nəzər salınmış, onun yaranması, əhəmiyyəti, canlı və cansız təbiətdəki əksi, istiqamətləri və fərqliliyi ilə əlaqədar fikirlər şərh edilmiş, müasir islamşünaslıqda bu anlayışın tədrisində istinad ediləcək məqamlara diqqət yetirilmişdir. Bu məqsədlə araşdırmada “İdrak- beyin xüsusiyyətidir”, “Cansız təbiətdə idrakın əksi”, “Canlı təbiətdə idrakın təzahürü”, “Dərk necə yaranıb?”, “İdrakın mahiyyəti nədir?”, “İdrakın istiqamətləri”, “İdrak dəyişkənliyi” və digər suallara Şərq-Qərq fəlsəfi görüşlərinə əsasən nəzər salınaraq qeyd edilən problemin həllinə cəhd edilmişdir. Zənginliyi və müxtəlifliyi ilə seçilən İslam fəlsəfəsində dini idrak ilə birgə həm də dünyəvi və real düşüncə mövcud olmuşdur. Bu axın yeni dövrün tələbi ilə müəyyən dəyişikliyə uğramış və nəinki Şərq, həm də dünyaya öz təsirini göstərmişdir. (shrink)

“Buddizm” dünyada ən geniş yayılmış dinlərdən biri olaraq, eramızdan öncə VI əsrdə yaşamış Buddanın ərsəyə gətirdiyi dinin adıdır. Dünyada Buddanın inanclarını qəbul edənlərə buddist deyilir. Qeyd etmək lazımdır ki, Buddizmdə Budda tanrı yerinə qoyulur. Əslində isə Budda özünün insan olduğunu söyləmiş və ilahlıq iddiasında olmamışdır. Lakin ölümündən sonra ona tabe olanlar onu tanrılaşdırmış, adına məbədlər qurub ona sitayiş etmişlər. Buddizm meydana gəldiyi hindistanda, öz təsirini çoxdan itirmiş, induizm ilə əvəz olunmuşdur və hazırda hindistanda buddistlər əhalinin bir faizindən az hissəsini təşkil (...) edir. Buddizm Nepalda, Birmada, Tailandda, Seylonda, Kambocada, Laosda, Vyetnamda, Çində, Yaponiyada yayılmışdır, həmçinin Buryat, Kalmık və Tuva xalqları içərisində geniş yayılmışdır. (shrink)

The article highlights Turkish numismatic, symbols and philosophical thought on the basis of Konya dirhams, minted in the second half of the 13th century, preserved in the Numismatical Fund of the National Museum of History of Azerbaijan of the National Academy of Sciences of Azerbaijan and the thoughts of Sheykh Sadr al-Din Muhammad al-Qunawi (1210 - 1274). There are also Konya silver dirhams, along with silver coins, minted in the name of Seljuk rulers, found in various regions of Azerbaijan (Baku, (...) Agdere, Tovuz, Zagatala, Shamakhi etc). In the appropriate period, the names of the local rulers (Shirvanshah-Kesranids) and the names of the Abbasid caliphs were engraved on the copper coins minted in Azerbaijan (Baku, Shamakhi, Darband, etc.). The need of the Caucasus for silver and gold coins in national trade was paid with the coins issued in Turkey, Iraq and other states. The article highlights inscriptions about the glorious titles of the ruler (amir al-muminin, imam al-muazzam, sultan) on silver dirhams, gold dinars minted in Konya during the reign of Roman Seljuks (II Kaykhusraw- 1237 – 1246; II Keykaus = 1245 – 1249; 1257 – 1262; IV Qilij Arslan – 1248-1249; 1262 – 1266), as well as date of minting and scale of the coins and the struggle with Mongols and Golden Horde rulers in money savings based on the studies that epoch. The article gives information about the life of Sheykh Sadr al-Din Muhammad al-Qunawi (1210 - 1274) and the understandings in his wide philosophical system (God, the value of man, metaphysics, etc.) and about his scientific environment (Jalal al-Din Rumi, Ahi Evren, Hajı Bektash Veli). The father of this scholar became a teacher of both himself and Izz ad –Din Kayka’us II. The works and views of this scholar had an impact on Anatolia and its surroundings, as well as on the Caucasus. The written sources and numismatic facts of the period prove the existence of the philosophy in the all Turkic world in the Middle Ages. (shrink)

Plüralizm latınca "plüralis" sözündən olub "çoxluq" deməkdir. Plüralizm ictimai-siyasi həyatda daim yarışda və rəqabət mübarizəsində olan, bir-birindən asılı və bununla yanaşı, muxtar olan sosial, siyasi qrupların, partiyaların, təşkilatların, ideyaların və baxışların çoxluğu mənasını verir. Plüralizmin siyasi, mədəni-mənəvi iqtisadi, sosial və s. növləri mövcuddur. Təbiətinə görə plüralizm cəmiyyətdə normal sosial-siyasi münasibətlərin dirçəlmə meyillərinin inkişafını stimullaşdırır, proseslər nəzarətə məruz qalmadan sərbəst, müstəqil şəkildə inkişaf edir. Plüralizm nəticəsində sosial-siyasi baxışların, əlaqələrin sayı artır ki, bu əlaqələrdən, istiqamətlərdən hər biri öz müxtariyyatına doğru inkişaf etməyə (...) başlayır. (shrink)

Azərbaycan elm tarixini tədqiq edərkən dövrün tələbindən çıxış edilərək ərəb və fars dillərində yazılmış çoxlu əsərlərə rast gəlirik. Bu əsərlərdən biri də dahi alim Nəsirəddin Tusinin fars dilində məntiqə dair yazdığı Əsasül-iqtibas əsəridir. Əsər ilk dəfə 2022-ci ildə nəşr edilərək oxucu və tədqiqatçıların ixtiyarına verilmişdir. Əsasül-iqtibas əsəri XIII əsrin ortalarında yazılmışdır. Əsərin yazılmasından təqribən səkkiz əsrə yaxın vaxt keçmişdir. Bu müddət ərzində həmin əsərdə istifadə edilən bir sıra termin və sözlər artıq müasir fars dilində istifadə edilmir. Əsərin məntiqə aid olması (...) və həm də bir sıra sözlərin günümüzdə istifadə edilməməsi onun tərcüməsini çətinləşdirən amillər kimi qeyd etmək olar. Bundan əlavə burada istifadə edilən bəzi terminlərin gündəlik danışığımzda fərqli mənada istifadə edildiyindən həmin sözlərin və terminlərin izah edilməsi zərurəti yaranmışdır. Habelə orta əsr müəlliflərinin əsərlərinin tədqiqi zamanı eyni bir sözün müxtəlif müəlliflər tərəfindən fərqli mənalarda işlədildiyinin də şahidi oluruq ki, bu da həmin termin və anlayışların Azərbaycan dilinə tərcüməsi zamanı izahının verilməsinə ehtiyac yaradır. Hal-hazırda müraciət etdiyiniz bu kitab Nəsirəddin Tusinin ən mühüm və genişhəcmli əsərlərindən biri olan “Əsasül-iqtibas”-ın tərcüməsi zamanı əsərin orijinalında işlədilmiş ərəb-fars sözlərinin izahlı tərcüməsi yönündə tərtib edilmişdir. Bu lüğətlərin tərcüməsi və izahı ilə tanış olmaqla Nəsirəddin Tusinin ərəb-fars dillərində yazılmış digər əsərlərinin tərcüməsi zamanı da yararlanmaq olar. Müəyyən bir ixtisas və peşəni və ya həmin peşə və ixtisasa aid olan terminləri başa düşmək üçün həmin istiqamət üzrə tərtib edilən terminolji lüğətlərə ehtiyac duyulur. Bu istiqamətdə zaman-zaman müxtəlif ixtisaslar üzrə terminoloji lüğətlərin nəşr edildiyini müşahidə edirik. Azərbaycan dilində məntiqi terminlərin izahından ibarət xüsusi termonoloji lüğətlərin də tərtib edilməsi zərurəti vardır. Çünki məntiq terminlərinin izahınına adətən rus dilində yazılmış ədəbiyyatda, bir neçə terminin izahı verilmiş məntiq kitablarında və ya fəlsəfi terminlərdən ibarət ensiklopediya və lüğətlərdə rast gəlmək mümkündür. Bir tərəfdən, yaranmış boşluğu doldurmaq, digər tərəfdən isə məntiq ixtisası üzrə təhsil alan tələbə və mütəxəssislərə kömək etmək üçün bu lüğəti tərtib etmək qərarına gəldik. 222 sözün izah və tərcüməsindən ibarət olan bu kitabı həmin istiqamətdə olan boşluğu doldurmaq üçün kiçik və eyni zamanda mühüm bir addım hesab etmək olar. Burada sözlərin tərcüməsi ilə yanaşı bir sıra terminlərin izahı da verilmişdir. Əsasən Əsasül-iqtibas adlı məntiqi əsəri tərcümə edərkən qarşıya çıxan çətin və mürəkkəb sözlərin izahının verilməsinə üstünlük verilmişdir. Tərcümə zamanı müxtəlif illərdə nəşr edilən Əsasül-iqtibas əsərlərinə də müraciət edilmişdir. Bu əsərlərin bəzisində Əsasül-iqtibas əsərində istifadə edilən bəzi terminlərin izahı da verilmişdir. Bu izahlar bəzən tərcümə zamanı ifadənin daha səlis və daha dəqiq başa düşülməsinə imkan vermişdir. Bu lüğət kitabı tərtib edilərkən həmin əsərlərdə mövcud olan terminlər və onların izahından da istifadə edilmişdir. Bəzən məntiqi terminlərlə yanaşı kəlam, fəlsəfə və s. elmlərdə istifadə edilən terminləri də qeyd etmişik. Çünki bu terminlər bizə məntiqdə işlədilən bəzi ifadələrin daha asan başa düşülməsinə imkan verəcəkdir. “Əsasül-iqtibasa dair terminlər” lüğəti adlı bu kitabı bu sahədə atılmış ilk addımlardan biri olduğu üçün gələcəkdə daha sanballı və həcmcə daha geniş terminoloji lüğətlərin hazırlanması nəzərdə tutulur. (shrink)

Objective: The aim of this study was to compare the cervical posture, sleep quality, and perceived health risk of technology-addicted adolescents, young adults and their controls. -/- Methods: Adolescents and young-adults participants (n=160) were divided into four groups as addicted and non-addicted according to their age and Technology Addiction Scale scores. Cervical posture assessments were obtained by photographic analysis. Craniovertebral (CVA), craniohorizontal (CHA) and sagittal shoulder angle (SSA) values were recorded. Sleep quality was assessed with the Pittsburg Sleep Quality Scale. (...) Participants' Perceived Health Risk was evaluated with a single-item, five-point Likert questionnaire. -/- Results: The addicted participants had worse CVA than both their controls (p=0.000). Participants' CHA and SSA angles were similar in addicted groups (p=0.710 and p=0.612, respectively). Addicted adolescents had worse sleep quality than addicted young-adults (p=0.005). Perceived Health Risk is low level in all groups and there were no significant differences (p=0.055). -/- Conclusion: Technology addiction affects the adolescent group more negatively than the young-adults. In the sample of adolescents and young-adults, individuals did not perceive excessive use of technological tools as a risk factor for their health. The degradation of CVA due to overuse of technological tools precedes the degradation of CHA and SSA. This can be explained by the fact that CVA is a more general angle that includes both the head- neck position and the vertebrae. It is necessary for public health and future health expenditures to educate and raise awareness of the more vulnerable adolescent group. (shrink)

Governments across the world appreciate the need for checks on the transfer or exportation of commodities, information, software, and technology considered of strategic value. In order to control exports, countries rely on laws, treaties, international arrangements and other related instruments. In the current case, the UAE is largely dependent on Federal Law No. 12 of 2008 while the UK depends on the Export Control Act of 2002. It is established that the legislations enact amendments to reflect the dynamic nature of (...) the state environment. However, the entry into international arrangements supports the view that the fight against trading in dual-use, military, or sensitive products require cooperative efforts from state parties in order to attain success. The current paper assesses export controls in the United Arab Emirates and the United Kingdom. (shrink)

This study investigated the influence of professional status and condition of service on teacher productivity in primary schools in Zuru Emirate of Kebbi State. A correlational survey design was adopted for the study. Stratified, proportionate and simple random sampling techniques were used to select 346 teachers out of 3,687. Questionnaire and Teacher Productivity Evaluation Format were used as instruments for data collection. The five-point scale instruments were validated by experts and pilot tested and had reliability indexes of 0.83 and 0.85 (...) respectively, using Cronbach Alpha co-efficient. Findings of the study showed that the level of teacher productivity was rated low; professional status and conditions of service were both rated poor. This unfavourable situation has negatively influenced teacher productivity. It was recommended that strategies be put in place to improve teachers’ productivity in terms of quality of teaching, record keeping and other activities. The status of teaching should be upgraded and primary school teachers to be provided with better conditions of service to enhance their productivity. (shrink)

Since the “last day” of 2019, a new virus emerged in Asia, which in Feb./2020 was called by the World Health Organization (WHO, 2020) as Coronavirus disease (Covid-19). Due to its fast transmission, after eight months since the first global official case, at 23:59 (GMT) on August 31, 2020, the world has accounted for about 25,620,737 new confirmed cases with 854,222 deaths and 17,921,063 recovered cases (WORLDOMETERS, 2020). The pandemic is the newest challenge for all nations, most of them eager (...) to learn from countries that are successful against the virus. However, until now, no methodology was developed to identify them by taking into account a holistic approach with international rankings concerned to health, innovation, sustainability, image, and competitiveness, as well as the estimated real number of fatal cases by one million population during the first 180 days of facing the pandemic. Thus, the main objective is to develop a holistic methodology to identify twenty benchmark countries that are saving people's lives against Covid-19. The research is applied, as its results and recommendations are useful for academy, government policymakers and authorities. It is descriptive, with a qualitative and quantitative approach, based on bibliographic and documentary research, involving the study of official sites, articles, reports, manuals, and other technical documents related to 13 international rankings. As a result, the fifteen phases of the methodology, far from perfect, shows that among 108 well-evaluated countries, the top six benchmark countries are from Asia (1) Vietnam; 2) Taiwan; 3) Thailand; 4) China; 5) Malaysia; 6) Singapore), which suffered from fatal cases from first SARS-CoV in 2002/2003, followed by 7) South Korea; 8) New Zealand; 9) Australia; 10) Japan; 11) Hong Kong; 12) Cyprus; 13) Greece; 14) Latvia; 15) Iceland; 16) the United Arab Emirates; 17) Czech; 18) Lithuania; 19) Norway, and 20) Estonia. (shrink)

One of the ṣaḥābīs of Prophet Muḥammad is ʿUrwa b. Masʿūd from the Ṭāʾif tribe of Thaqīf. He belongs to the Ahlâf part of the Thaqīf tribe and he is the ruler of this part. ʿUrwa’s ancestry is known without any controversy until Kasî (Thaqīf). According to a narrative his epithet was Abū Yaʿfur and another of his epithet was Abū Masʿūd. Father of ʿUrwa an important person too. He is one of the leaders of his tribe and he commanded (...) his part (Aḥlāf) in wars of Fijār. Mother of ʿUrwa is Subay’a bt. ʿAbd Shams from Banū Umayya. In this way ʿUrwa has kinship both with Banū Umayya and Prophet Muḥammad. So ʿUrwa has a very important position because of his lineage, his mother and father. Thefore, his connections with Mecca and Quraysh strengthens his position. In our sources there is no information about his dates of birth and death. It is likely to be over middle age when he became a muslim, considering that he was the leader of his tribe and his son become a muslim after he died. There is too little information about weddings of ʿUrwa. According to narratives, he had ten wives before becoming Muslim. After becoming a Muslim Prophet Muḥammad warned from him to prefer four out of ten wives. One of his four wives is the daughter of Abū Sufyān. Howev-er, there is no information about the names of his wives. Names of his sons: ʿĀṣim, Abū Murra, Abū Mulayḥ, Dāwūd, Hammām and Hishām and names of his daughters: Umm Saʿīd (married with Ḥaẓrat ʿAlī) and Ḥalīma. We could see he served as embassy before the treaty of Hudaybiyah. His embassy duty shows us the superiority of his position. Also, this embassy duty was very effective at peace negotiations. He mentioned kinship relations which connects about Mecca. He said that it could be beneficial to talk to Prophet Muḥammad himself. The Meccans mentioned about their trust in ʿUrwa. During the time of his embassy, he expressed that both sides should be away from war. In this context, he told the Meccans: The people around Prophet Muḥammad are very loyal to him and he told to Prophet Muḥammad: People around him could disintegrate easily. This mission shows us he is intelligent, respectable and had high persuasion skills. ʿUrwa, observed loyalty of ṣaḥābīs to Prophet Muḥammad. He confessed this loyalty can not be for any ruler. This observa-tion probably affected ʿUrwa’s conversion to Islam. Because of the conquest of Meccah and the events that followed, the people of Ṭāʾif were very worried. Because of this reason people of Ṭāʾif took part in the side of Hawāzin’s and they bat-tled with Muslims. In this time they sent ʿUrwa b. Masʿūd and Ghaylān b. Salama to the city of D̲j̲aras̲h̲ of Yemen, to learn about some war machines and techniques. Therefore they did not join wars of Hunayn and Ṭāʾif. Prophet Muḥammad ended the siege of Ṭāʾif and went to Medina. Meanwhile, ʿUrwa and his friend returned from Yemen. According to narratives when the Prophet Muḥammad returned Medina or he was way in Medina ʿUrwa visited him and became Muslim. Some people tell about the date of ʿUrwa’s being Muslim at before or after Abū Bakr’s emirate of Hadj. However, when the narrations are examined, it can be said he became Muslim after four or five months from Prophet’s siege of Ṭāʾif and before three or four months from Tabūk expedition of Rabīʿ al-awwal or “Rabīʿ al-ākhir” (July or August) in the year 9/630. As for the conversion of ʿUrwa, basic sources report that “Allah, inspired Islam to the heart of ʿUrwa and he changed his situation. He went to the Messenger of Allah and he became Muslim.” They do not give a specific reason. But after this period the narratives tell the reason for ʿUrwa’s becoming a Muslim as due to an experience he had while travelling to Najrān for trade. In this travel, two mysterious young girls and the priest in Najrān said the last prophet came and ʿUrwa must be subject to him and ʿUrwa became Muslim after he returned. But this narrative is prob-lematic with regard to evidence and text. After being Muslim, ʿUrwa wanted permission from the Prophet to invite his tribe to accept Islam. The prophet did not want to accept this at first. Because the people of Ṭāʾif had an arro-gant stance against Islam, and he said that the people of Thaqīf could kill ʿUrwa. Eventually ʿUrwa went to his hometown with permission of Prophet and invited people to Islam and they did not accept this invitation and cursed ʿUrwa. The next morning ʿUrwa read adhan of fajr and people of Ṭāʾif killed him. ʿUrwa b. Masʿūd was likened to Prophet Jesus by the Prophet Muḥammad. It is generally accept-ed that ʿUrwa b. Masʿūd el-Thaqafī is “one of the biggest from two cities” expressed in sūra Zukhruf. Only two weak narrations were reported of Urwa who could live as a Muslim for a few days and was matyred by his tribe. (shrink)

An e-Government initiative is a long term process that necessitates significant changes to constantly adapt to new challenges. However, e-government initiatives are always at risk of failure if individuals do not accept or embrace the change. This presents a unique challenge for governments implementing e-Government initiatives to understand factors that may influence their readiness for change (RFC). In this work, the current status of the readiness of e-Government initiatives in Dubai, United Arab Emirates (UAE) is investigated. A model of RFC (...) for e-Government is then proposed and applied on several UAE e-Government Initiatives. In doing so, this study builds on previous work of Armenakis and Harris (2002) theory of RFC. A discussion is then presented demonstrating future directions towards a RFC approach to e-Government Initiatives. (shrink)

The urgent need of developing novel teaching methods in education to improve the critical thinking skills has been widely discussed by educational experts. The present study aims to investigate the effectiveness of Fermi problem solving with flipped learning techniques in teaching physics on the improvement of critical thinking skills among Emirati tenth graders. The sample of the study consists of 40 male and female secondary students from two secondary schools belonging to Abu Dhabi Department of Education and Knowledge in United (...) Arab Emirates divided into two groups; the control group consists of 20 students (10 male and 10 female) taught the physics unit by traditional methods, the experimental group consists of 20 students (10 males and 10 females) taught the physics unit by Fermi problem solving with flipped learning techniques. The quasi-experimental design was used, where the modified critical thinking skills test was prepared and administered on the two groups as a pre-test before the students start the treatment and as a post-test once they are finished. The MANCOVA and Two-Way ANCOVA tests were employed to analyze the data. The findings showed that there were statistically significant differences at (α = 0.05) in student’s critical thinking skills test (in favor of experimental group), indicating that the performance of students in treatment group was better than the control group in the post-test. This means that the Fermi problem solving with flipped learning techniques has significant effectiveness on improvement of critical thinking skills among the United Arab Emirates secondary students. Also there were no statistically significant differences between male and female students. (shrink)

Cloud computing is considered as a new type of technology, in fact, it is an extension of the information technology's developments which are based on the pooling of resources and infrastructure to provide services depend on using the cloud, in the sense that instead of these services and resources exist on local servers or personal devices, they are gathered in the cloud and be shared on the Internet. This technology has achieved an economic success no one can deny it and (...) resorting to use it has many advantages, today it becomes known and recognized and begins to invade the libraries' area and imposes itself day by day because of the benefits afforded by using applications that have the ability to change the nature of library's services through the web hosting services which can be accessed via any internet connected device. And actually, libraries started using services provided by this technology especially in the field of digitization, indexing, supply, storage and the service of sharing and exchanging information resources in the virtual environment. For this, there is a need to conduct scientific research to find out librarians' trends and motivations about the use of cloud computing in their field of work. Where this research examines the librarians' trends towards the use of cloud computing according to the technology acceptance model (TAM). The study depended on descriptive analytical method using a questionnaire tool, and it has included all the libraries of Mentouri-Constantine1, libraries of university Abdelhamid Mehri-Constantine2, libraries of university Constantine 3, and libraries of Emir Abdelkader university of the Islamic science. And it reached a set of results including: that cloud computing is not used in a very large proportion by librarians, and they haven't a good cognitive level of its services, but in return, an interest was found by them to the cloud as a technology helps the office work implementation and the performance efficiency lifting and appreciates library services. (shrink)

This study will answer the question, what do students expect to learn from philosophy teachers in the 21st century. by framing a response based on the following: The researcher’s teaching philosophy developed over 30 years, a survey conducted of UAEU students, and a discussion of the changing role and purpose of philosophy in the academy and current pedagogical philosophy in teaching. The study has focused on how philosophical questions have been changed over time, using new technology to teach philosophy, what (...) are the characteristics of philosophy teachers and students, the new direction for teaching philosophy, and career opportunities. The practical frame of this research will be analyzed students survey conducted on female students from United Arab Emirates University. I will use the method of content analysis to investigate and trace this phenomenon to determine its meaning, developing philosophical questions, and the new direction for teaching philosophy. Then I will examine the data taken from the theoretical and practical sources for the purpose of diagnosing and reaching conclusions a process which is called in philosophy synthesis, therefore the approach of the research would be analysis and synthesis. (shrink)

This article addresses the problems associated with aircraft noise with or without pilots. It asks whether the administrative measures taken by France and the United Arab Emirates are sufficient and efficient to combat noise pollution. It examines the aeronautical preventive measures, as well as those related to urbanism, before discussing remedial measures for aircraft noise. This article finds that the administrative measures taken by the UAE, in comparison to those of France, are insufficient and ineffective. One of the reasons is (...) that the preventative and suppressive measures reflect the transversal nature of noise: they are both national and international regulations, but they are not homogenous, unitary and structured. Legislative policies, taking into account expert suggestions and opinions, must emerge in the UAE by following the recommendations on the protection of the environment of international institutions, such as ICAO. Thus, the mitigation measures would be used to redistribute aircraft noise to diminish its impact on the most sensitive areas. This article recommends measures such as modifying runways, as well as routes, and special manoeuvres to reduce noise during take-off and approach. (shrink)