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SWT</title> <meta name="description" content="Search results for: Allah SWT"> <meta name="keywords" content="Allah SWT"> <meta name="viewport" content="width=device-width, initial-scale=1, minimum-scale=1, maximum-scale=1, user-scalable=no"> <meta charset="utf-8"> <link href="https://cdn.waset.org/favicon.ico" type="image/x-icon" rel="shortcut icon"> <link href="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/css/bootstrap.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/plugins/fontawesome/css/all.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/css/site.css?v=150220211555" rel="stylesheet"> </head> <body> <header> <div class="container"> <nav class="navbar navbar-expand-lg navbar-light"> <a class="navbar-brand" href="https://waset.org"> <img src="https://cdn.waset.org/static/images/wasetc.png" alt="Open Science Research Excellence" title="Open Science Research Excellence" /> </a> <button class="d-block d-lg-none navbar-toggler ml-auto" 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id="custom-search-input"> <div class="input-group"> <i class="fas fa-search"></i> <input type="text" class="search-query" name="q" placeholder="Author, Title, Abstract, Keywords" value="Allah SWT"> <input type="submit" class="btn_search" value="Search"> </div> </div> </form> </div> </div> <div class="row mt-3"> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Commenced</strong> in January 2007</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Frequency:</strong> Monthly</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Edition:</strong> International</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Paper Count:</strong> 83</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: Allah SWT</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">83</span> Back to Basics: Where is Allah? A Survey of Generation Z Youth at the Canadian University of Dubai</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Said%20Baadel">Said Baadel</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The belief of a heavenly God is enshrined to all Abrahamic religions which form the three major religions of the world today. Muslims believe in Allah who is above the seven heavens. The youth in the United Arab Emirates (UAE) study Islamic courses as part of their high school curriculum and are required to take at least one Islamic course at the university level to gain credit hours towards their general education (GENED). This paper provides an insight of what the youth studying in the UAE think of where Allah was. Our analysis reveals that a big number of Muslim youth were not sure, especially those from the Middle Eastern and Arab countries bringing to the conclusion that this subject needs to be revisited again in the course work. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Allah" title="Allah">Allah</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Tawheed" title=" Tawheed"> Tawheed</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a> </p> <a href="https://publications.waset.org/abstracts/18636/back-to-basics-where-is-allah-a-survey-of-generation-z-youth-at-the-canadian-university-of-dubai" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/18636.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">236</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">82</span> Determining the Constituents of the Sunnah of Prophet Muhammad (pbuh) in the Light of the Quran: A Clinical Approach</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Aamir%20I.%20Yazdani">Aamir I. Yazdani</a>, <a href="https://publications.waset.org/abstracts/search?q=Dr.%20Muhammad%20Nasir%20J.%20Qureshi">Dr. Muhammad Nasir J. Qureshi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The term Sunnah has been used both, for Allah Himself and for his messengers in the Quran. The way Allah dealt with people where the messengers (rasuls) were sent is called Sunnatullāh by the Quran. Likewise, the same term is used in the Quran, for Prophet Muhammad (pbuh) as in following the trodden path (Sunnah) of his forefather Prophet Abraham, Alaihissalam. It implies; therefore, the word Sunnah cannot be applied to things which relates to theoretical knowledge like faith etc. Its ambit remains the practices, actions linked to practical things only. In the case of the Quran, we find that there is complete agreement among all Muslims on what constitutes the book of Allah, based on ijma (unanimity, total agreement, consensus) and tawatur (uninterrupted continuity, without any gap). There seems to be no unanimity on the question on what constitutes Sunnah of Prophet Muhammad (pbuh). There are, therefore, several approaches towards Sunnah adopted by Muslims. This paper is based on Qualitative Methodology to determine the criterion of what constitutes the Sunnah of the Prophet Muhammad (pbuh) and which practices constitute the precincts of the Sunnah of the Prophet Muhammad (pbuh). <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Al-hikmah" title="Al-hikmah">Al-hikmah</a>, <a href="https://publications.waset.org/abstracts/search?q=Hereafter" title=" Hereafter"> Hereafter</a>, <a href="https://publications.waset.org/abstracts/search?q=practices" title=" practices"> practices</a>, <a href="https://publications.waset.org/abstracts/search?q=Tazkiya" title=" Tazkiya"> Tazkiya</a> </p> <a href="https://publications.waset.org/abstracts/154194/determining-the-constituents-of-the-sunnah-of-prophet-muhammad-pbuh-in-the-light-of-the-quran-a-clinical-approach" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/154194.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">145</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">81</span> Unity and Diversity Under Islam: A 21st Century Sufi Master’s Perspective</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ay%C5%9Fe%20B%C3%BC%C5%9Fra%20Yakut%20Kuba%C5%9F">Ayşe Büşra Yakut Kubaş</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper addresses a long-standing theological conflict within the “Abrahamic religions” by presenting the views of the 21st century Sufi master Haji Galip Hasan Kuşçuoğlu (1919-2013). The orthodox theological viewpoints share a confessional salvation concept in which only the followers of their prophet will be redeemed and rewarded while the rest of the world will be banished to hell. The conveyed commandments, sharīʿahs have been regarded as separate religions each claiming none will enter Paradise except those of their own faith. In contrast to this orthodox hierarchal conception, an interconfessional universalism manifests itself within the works of various Sufi masters such as Yunus Emre and Maulana Jalaluddin Rumi (13th century) and more recently the founder of Galibi Order Haji Galip H. Kuşçuoğlu who supports a peaceful coexistence and respect for multiplicity under the religion of Allah. Bringing evidence from a number of ayahs in the Qur’an (e.g. 2:62, 111-112, 131-133, 136, 285; 3:113-114; 4:123-125, 5:43-44, 47-48, 51, 66-69, 112), Kuşçuoğlu argues that whoever submits themselves to Allah, meaning the One and Indivisible who has no partners (112:1) is called a Muslim. There are no Abrahamic “religions” but Abraham’s “religion” which is Islam, literally translating to total devotion to Allah. Starting from the very first prophet, Adam, all the prophets sent upon the earth as mentors to humanity revealed that there is no god but Allah and thus in the proper meaning of the word, they were Muslims. When it comes to those who follow the shariah of Moses, Jesus or Muhammed are called Judaic Muslims, Christian Muslims and Muhammadian Muslims respectively and as such they are brothers and sisters, which is why Islam cannot be a property of Muhammadian Muslims only. Kuşçuoğlu underscores the ayahs which show that the Qur’an does not abrogate other scriptures but completes them and Allah does not banish the People of the Book to hell but gives good tidings to the believers who do good (17:9). He points out a number of intellectuals such as Goethe and Prof. Dr. Süleyman Ateş (1933-) who understood the true meaning of Islam. Goethe states that if Islam means devotion to Allah then “In Islam, we live and die all.” Kuşçuoğlu underscores the fatal consequences of this terminological misinterpretation throughout the history and emphasizes the significance of the unity of religion for the believers of Allah. His perspective provides a significant contribution to the religious conflict resolution and provides a solid basis for sustainable dialogue among the people belonging to different confessions. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=interfaith%20dialogue" title="interfaith dialogue">interfaith dialogue</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20conflict%20resolution" title=" religious conflict resolution"> religious conflict resolution</a>, <a href="https://publications.waset.org/abstracts/search?q=Sufism" title=" Sufism"> Sufism</a> </p> <a href="https://publications.waset.org/abstracts/163758/unity-and-diversity-under-islam-a-21st-century-sufi-masters-perspective" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/163758.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">78</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">80</span> Challenging in Public Acceptability of Islamic Banking</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Muhammad%20Ali%20Khan">Muhammad Ali Khan</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Although most Muslims are aware that Riba is a great sin in Islamic Shariah, they still do not find themselves inclined toward Islamic banking for their financial needs/activities/requirements. The main purpose of this research work is to analyse the general trend of people's views and miss conceptions among them regarding Islamic Banking and therefore suggest promoting Islamic banking. Scholars believe that Islamic finance is more stable than conventional banking because of the nature of its banking practices, which are based on real assets or partnerships. This is why Islamic banking is growing fastly worldwide, particularly in the wake of global financial crisis. Even though the scope of Islamic banking is expanding on a daily basis yet, it is not gaining the popularity it deserves. Islam declares war against Allah and his last messenger Hazrat Muhammad (PBUM) as it is a great sin and strictly forbids all interest-based transactions. Holy Quran revealed, O you who believe, do not eat up the amounts acquired through Riba (interest), doubled and multiplied. Fear Allah, so that you may be successful. Therefore a, true Muslim who believe in Judgement day always make all efforts in their life to avoid gambling and other speculative activities like Riba for themselves and their loved ones. If a Muslim does not fight against Riba to protect himself and his family, then his faith is meaningless. Allah issues warnings at numerous places in the holy Quran regarding Riba and its sin. Thus, Islamic banking is an alternative banking system where banking transactions are based on Islamic principles. The major component of Islamic Banking is Profit and loss sharing (PLS), as well as ensuring economic justice and equity. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islamic%20banking" title="Islamic banking">Islamic banking</a>, <a href="https://publications.waset.org/abstracts/search?q=Riba" title=" Riba"> Riba</a>, <a href="https://publications.waset.org/abstracts/search?q=interest" title=" interest"> interest</a>, <a href="https://publications.waset.org/abstracts/search?q=financial%20crises" title=" financial crises"> financial crises</a> </p> <a href="https://publications.waset.org/abstracts/178779/challenging-in-public-acceptability-of-islamic-banking" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/178779.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">64</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">79</span> The Role of Human Beings as Caliphs in Preserving Nature</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Firdaus%20Khairi%20Abdul%20Kadir">Firdaus Khairi Abdul Kadir</a>, <a href="https://publications.waset.org/abstracts/search?q=Nazihah%20Rusli"> Nazihah Rusli</a>, <a href="https://publications.waset.org/abstracts/search?q=Noor%20Aisyah%20Abdul%20Aziz"> Noor Aisyah Abdul Aziz</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Islam is a comprehensive religion encompassing all aspects of society’s life such as social, economic, political, cultural and environmental. The environment is part of the manifestation of God’s greatness which has pearls of wisdom, bestowed upon human beings to make them realize that everything is in the hands of God (Allah SWT). However, the equilibrium of nature could be disturbed from the excessive exploitation by humans’ hands. As a caliph on this earth, it is the responsibility of human beings to look after the environment proactively. Besides, Islam calls for the execution of accountable development and respecting the principles of sustainability. Therefore, this study focuses on the role of human beings as caliphs on this earth who are responsible for nature and their acts in conserving and preserving the environment based on the approach of religious education. This study also used the research method of the survey library. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=environment" title="environment">environment</a>, <a href="https://publications.waset.org/abstracts/search?q=human%20beings" title=" human beings"> human beings</a>, <a href="https://publications.waset.org/abstracts/search?q=caliph" title=" caliph"> caliph</a>, <a href="https://publications.waset.org/abstracts/search?q=tauhid" title=" tauhid"> tauhid</a>, <a href="https://publications.waset.org/abstracts/search?q=Allah%20SWT" title=" Allah SWT"> Allah SWT</a> </p> <a href="https://publications.waset.org/abstracts/147519/the-role-of-human-beings-as-caliphs-in-preserving-nature" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/147519.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">129</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">78</span> Islamic Perception of Modern Democratic System</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Muhammad%20Khubaib">Muhammad Khubaib </a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Holy Quran purport is to establish a democratic system in which Allah has the right to special authority and He who has the supreme power or sovereignty. The supreme leader, Allah ceded the right to govern to his prophet and whoever would ever rule he would have to govern as a deputy of Prophet of Allah and he will not have the right to deviate from the basic rules of law and constitution. Centuries before the birth of prevailing democracy, Muslim scholars and researchers continuously keep using the term of “Jamhür” (majority) in their books. Islam gives the basic importance to the public opinion to establish a government and make the public confidence necessary for the government. The most effective way to gain the trust of the people in the present to build national institutions is through the vote. Vote testifies in favor of the candidate and majority tells us who is more honest and talented. Each voter stands at the position of trustworthy. To vote a cruel person would be tantamount to treason and even not to vote would be considered as a national offence. After transparent process, the selected member of government would be seemed a fine example of the saying of Muhammad (S.A.W) in which he said; the majority of my people will never be agreed at misleading. In short in this article, there would be discussed democracy in the Islamic perception, while elaborating the western democracy so that it can be cleared that in which way the Holy Quran supported the democracy and what gestures Muhammad (S.A.W) made to spread the democracy and on the basis of those gestures, and how come those gestures are being followed to choose the sacred caliphate. It's hoped that this research would be helpful to refine the democratic system and support to meet the challenges Muslim world are facing. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=democracy" title="democracy">democracy</a>, <a href="https://publications.waset.org/abstracts/search?q=modern%20democratic%20system" title=" modern democratic system"> modern democratic system</a>, <a href="https://publications.waset.org/abstracts/search?q=respect%20of%20majority%20opinion" title=" respect of majority opinion"> respect of majority opinion</a>, <a href="https://publications.waset.org/abstracts/search?q=vote%20casting" title=" vote casting"> vote casting</a> </p> <a href="https://publications.waset.org/abstracts/91096/islamic-perception-of-modern-democratic-system" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/91096.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">194</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">77</span> Islamic Banks and the Most Important Contemporary Challenges </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mahmood%20Mohammed%20Abdulsattar%20Aljumaili">Mahmood Mohammed Abdulsattar Aljumaili</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Praise be to Allah and peace and blessings be upon the Messenger of Allah. Islamic banks have not only made a lot of great achievements in a short period, but they imposed themselves in the global market, not to mention the transformation of some conventional interest-based banks to Islamic banks to the large demand on them, this transformation has pushed the Dow Jones Global Foundation to develop a new economic indicator released it (the Dow Jones Islamic market) for those who wish to invest in Islamic financial institutions. The success of Islamic financial institutions today face significant and serious challenges, that embody the serious consequences created by the current events on Islamic banking industry. This modest study, deals with these serious challenges facing the Islamic banking industry, and reflected on the success recorded in the previous period. The study deals with four main topics: The emergence of Islamic banks, the goals of Islamic banks, International challenges facing Islamic banks, internal challenges facing Islamic banks, and finally it touches on, (Basel 1-2) Agreement and its implications for Islamic banks. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islamic%20banks" title="Islamic banks">Islamic banks</a>, <a href="https://publications.waset.org/abstracts/search?q=Basel%201-2%20agreement" title=" Basel 1-2 agreement"> Basel 1-2 agreement</a>, <a href="https://publications.waset.org/abstracts/search?q=most%20important%20contemporary%20challenges" title=" most important contemporary challenges"> most important contemporary challenges</a>, <a href="https://publications.waset.org/abstracts/search?q=islamic%20banking%20industry" title=" islamic banking industry"> islamic banking industry</a>, <a href="https://publications.waset.org/abstracts/search?q=Dow%20Jones%20Islamic%20market" title=" Dow Jones Islamic market "> Dow Jones Islamic market </a> </p> <a href="https://publications.waset.org/abstracts/18872/islamic-banks-and-the-most-important-contemporary-challenges" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/18872.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">500</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">76</span> Islam, Forced Marriages and Pakistani Culture: An Analytical Overview</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Naseem%20Akhter">Naseem Akhter</a>, <a href="https://publications.waset.org/abstracts/search?q=Rozina%20Khattak"> Rozina Khattak</a>, <a href="https://publications.waset.org/abstracts/search?q=Arshad%20Munir"> Arshad Munir</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Islamic social and family system is very clear concerning will, choice, consent and negation of compulsion and force in human life. Marriage is not only a civil contract but also a religious and spiritual contract between spouse (man and woman), which allows them for each other to live gladly, joyfully and legally in the society. It is an immortal and perpetual association between man and woman, which is filled with sympathetic affection, kindness, compassion and security. Islam gives specific rights to parents and guardians to set up the marriage ceremony and get done it as a respectful family occasion, confer their blessing and advice for a life partner of their children. The rights of parents and guardians are summed up in the term of "Willayah”. Islam does not permit parents, guardians and other relatives to compel their children regarding the marriage of their choice, because the groom and the bride are the real parties of the contract. Therefore, their willingness is of prime importance in order to spend whole life with each other. The Holy Prophet (peace and blessings of Allah be upon him) prohibits forcing a virgin to marriage without her permission, whether this is her father or someone else. The right of free consent to choose a life partner is the basic right for the human which is God (Allah) gifted. Unfortunately, forced marriage is a common practice in Pakistani society that has no link with Islam. This article is being written in the same context. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=choice" title="choice">choice</a>, <a href="https://publications.waset.org/abstracts/search?q=consent" title=" consent"> consent</a>, <a href="https://publications.waset.org/abstracts/search?q=forced%20marriage" title=" forced marriage"> forced marriage</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=parents" title=" parents"> parents</a>, <a href="https://publications.waset.org/abstracts/search?q=spouse" title=" spouse"> spouse</a> </p> <a href="https://publications.waset.org/abstracts/49967/islam-forced-marriages-and-pakistani-culture-an-analytical-overview" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/49967.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">317</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">75</span> An Introduction to the Current Epistemology of Ethical Philosophy of Islamic Banking</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mohd%20Iqbal%20Malik">Mohd Iqbal Malik</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Ethical philosophy of Quran pinnacled virtue and economics as the part and parcel of human life. Human beings are to be imagined by the sign of morals. Soul and morality are both among the essences of human personality. Islam lays the foundation of ethics by installation of making a momentous variance between virtue and vice. It suggests for the distribution of wealth in-order to terminate accumulation of economic resources. Quran claims for the ambiguous pavement to attain virtue by saying, ‘Never will you attain the good (reward) until you spend (in the way of Allah) from that which you love. And whatever you spend indeed, Allah knows of it.’ The essence of Quran is to eliminate all the deep-seated approaches through which the wealth of nations is being accumulated within few hands. The paper will study the Quranic Philosophy Of Islamic Economic System. In recent times, to get out of the human resource development mystery of Muslims, Ismail Al-Raji Faruqi led the way in the so-called ‘Islamization’ of knowledge. Rahman and Faruqi formed opposite opinions on this project. Al-Faruqi thought of the Islamization of knowledge in terms of introducing Western learning into received Islamic values and vice versa. This proved to be a mere peripheral treatment of Islamic values in relation to Western knowledge. It is true that out of the programme of Islamization of knowledge arose Islamic universities in many Muslim countries. Yet the academic programmes of these universities were not founded upon a substantive understanding and application of the tawhidi epistemology. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ethical%20philosophy" title="ethical philosophy">ethical philosophy</a>, <a href="https://publications.waset.org/abstracts/search?q=modern%20Islamic%20finance" title=" modern Islamic finance"> modern Islamic finance</a>, <a href="https://publications.waset.org/abstracts/search?q=knowledge%20of%20finance" title=" knowledge of finance"> knowledge of finance</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20banking" title=" Islamic banking "> Islamic banking </a> </p> <a href="https://publications.waset.org/abstracts/31959/an-introduction-to-the-current-epistemology-of-ethical-philosophy-of-islamic-banking" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/31959.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">306</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">74</span> Teaching the Meaning of the Holy Quran Using Modern Technology</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Arjumand%20Warsy">Arjumand Warsy </a> </p> <p class="card-text"><strong>Abstract:</strong></p> Among the Muslims, the Holy Quran is taught from early childhood and generally by the age of 7-8 years the reading of the entire Quran is completed by most of the children in Muslim families. During this period excellent reciter’s are selected to teach and emphasis is laid on correct reading, pronunciation and memorization. Following these years, the parents lay emphasis on the recitation of the Quran on daily basis. During the month of Ramadan the entire Quran is read one or more times and there are considerable number of Muslims who complete the entire Quran once or more each calendar month. Many Muslims do not know Arabic and for them message in the Quran is what others tell them and often they have no idea about this Guidance sent to them. This deficiency is reflected in many ways, both among people living in Muslim or non-Muslim countries. Due to the deficiency in knowledge about Islamic teachings, the foundations of Islam are being eroded by a variety of forces. In an attempt to guard against the non-Islamic influences, every Muslim must have a clear understanding of the Islamic teachings and requirements. The best guidance can be provided by the understanding of the Holy Quran. However, we are faced with the problem that often the Quran is taught in a way that fails to develop an interest and understanding of the message from Allah. Looking at the teaching of other subjects both scientific and non-scientific, at school, college or University levels, it is obvious that the advances in teaching methodologies using electronic technology have had a major impact, where both the understanding and the interest of the students are significantly elevated. We attempted to teach the meaning of the Holy Quran to children and adults using a scientific and modern approach using slide presentation and animations. The results showed almost 100% increase in the understanding of the Quran message; all attendees claimed they developed an increased interest in the study of the Holy Quran and did not lose track or develop boredom throughout the lectures. They learnt the information and remembered it more effectively. The love for Allah and Prophet Mohammad (PBUH) increased significantly. The fear of Allah and love of Heaven developed significantly. Historical facts and the stories of the past nations became clearer and the Greatness of the Creator was strongly felt. Several of attendees wanted to become better Muslims and to spread the knowledge of Islam. In this presentation, the adopted teaching method will be first presented and demonstrated to the audience using a short Surah from the Quran, followed by discussion on the results achieved during our study. We will endeavor to convey to the audience that there is a need to adopt a more scientific approach to teach the Quran so that a greater benefit is achieved by all. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=The%20Holy%20Quran" title="The Holy Quran">The Holy Quran</a>, <a href="https://publications.waset.org/abstracts/search?q=Muslims" title=" Muslims"> Muslims</a>, <a href="https://publications.waset.org/abstracts/search?q=presentations" title=" presentations"> presentations</a>, <a href="https://publications.waset.org/abstracts/search?q=technology" title=" technology"> technology</a> </p> <a href="https://publications.waset.org/abstracts/21423/teaching-the-meaning-of-the-holy-quran-using-modern-technology" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/21423.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">427</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">73</span> Occupational Exposure to Polycyclic Aromatic Hydrocarbons (Pha) among Asphalt and Road Paving Workers</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Boularas%20El%20Alia">Boularas El Alia</a>, <a href="https://publications.waset.org/abstracts/search?q=H.%20Rezk-Allah"> H. Rezk-Allah</a>, <a href="https://publications.waset.org/abstracts/search?q=S.%20Chaoui"> S. Chaoui</a>, <a href="https://publications.waset.org/abstracts/search?q=A.%20Chama"> A. Chama</a>, <a href="https://publications.waset.org/abstracts/search?q=B.%20Rezk-Allah"> B. Rezk-Allah</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Aims: To assess the current exposure to the PHA among various workers in the sector of asphalt and road paving. Methods: The assessment of the exposure to PHA has been performed on workers (n=14) belonging to two companies, allocated into several activities such as road paving, manufacturing of coated bituminous warm, manufacturing of asphalt cut-back, manufacturing of emulsion of asphalt. A group of control subjects (n=18) was associated. The internal exposure to PHA was investigated by measurement of the urinary excretion of 2-naphtol, urine metabolite of naphtalene, one of the biomarkers of total PHA exposure. Urine samples were collected from the exposed workers, at the beginning of the week, at the beginning of the work shift (BWBS) and at the end of the work shift, at the end of the week (ESEW). In the control subjects, single samples of urine were collected after the end of the work shift.Every subject was invited to answer a questionnaire for the collection of technical and medical data as well as smoking habits and food intake. The concentration of 2-naphtol in the hydrolysate of urine was determined spectrophotometrically, after its reaction with the Fast Blue BB salt (diazotized 4-benzoylamino-2,5-diethoxyaniline). Results: For all the workers included in the study, the 2-urinary naphtol concentrations were higher than those in the control subjects (Median=9,55 µg/g creatinine) whether it is at (BWBS) (Md=16,2 µg/g creatinine) or at (ESEW) (n=18,Median=32,22 µg/g creatinine). Considerable differences are observed according to the category of job. The concentrations are also higher among smokers. Conclusion:The results show a significant exposure, mainly during manual laying, reveals an important risk particularly for the respiratory system.Considering the current criteria, carcinogenic risk due to the PHA seems not insignificant. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=PHA" title="PHA">PHA</a>, <a href="https://publications.waset.org/abstracts/search?q=asphalt" title=" asphalt"> asphalt</a>, <a href="https://publications.waset.org/abstracts/search?q=assessment" title=" assessment"> assessment</a>, <a href="https://publications.waset.org/abstracts/search?q=occupational" title=" occupational"> occupational</a>, <a href="https://publications.waset.org/abstracts/search?q=exposure" title=" exposure"> exposure</a> </p> <a href="https://publications.waset.org/abstracts/16168/occupational-exposure-to-polycyclic-aromatic-hydrocarbons-pha-among-asphalt-and-road-paving-workers" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/16168.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">478</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">72</span> Khilafat from Khilafat-e-Rashida: The Rightly Guided the Only Form of Governance to Unite Muslim Countries</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Zoaib%20Mirza">Zoaib Mirza</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Half of the Muslim countries in the world have declared Islam the state religion in their constitutions. Yet, none of these countries have implemented authentic Islamic laws in line with the Quran (Holy Book), practices of Prophet Mohammad (P.B.U.H) called the Sunnah, and his four successors known as the Rightly Guided - Khalifa. Since their independence, these countries have adopted different government systems like Democracy, Dictatorship, Republic, Communism, and Monarchy. Instead of benefiting the people, these government systems have put these countries into political, social, and economic crises. These Islamic countries do not have equal representation and membership in worldwide political forums. Western countries lead these forums. Therefore, it is now imperative for the Muslim leaders of all these countries to collaborate, reset, and implement the original Islamic form of government, which led to the prosperity and success of people, including non-Muslims, 1400 years ago. They should unite as one nation under Khalifat, which means establishing the authority of Allah (SWT) and following the divine commandments related to the social, political, and economic systems. As they have declared Islam in their constitution, they should work together to apply the divine framework of the governance revealed by Allah (SWT) and implemented by Prophet Mohammad (P.B.U.H) and his four successors called Khalifas. This paper provides an overview of the downfall and the end of the Khalifat system by 1924, the ways in which the West caused political, social, and economic crises in the Muslim countries, and finally, a summary of the social, political, and economic systems implemented by the Prophet Mohammad (P.B.U.H) and his successors, Khalifas, called the Rightly Guided – Hazrat Abu Bakr (RA), Hazrat Omar (RA), Hazrat Usman (RA), and Hazrat Ali (RA). <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=khalifat" title="khalifat">khalifat</a>, <a href="https://publications.waset.org/abstracts/search?q=khilafat-e-Rashida" title=" khilafat-e-Rashida"> khilafat-e-Rashida</a>, <a href="https://publications.waset.org/abstracts/search?q=the%20rightly%20guided" title=" the rightly guided"> the rightly guided</a>, <a href="https://publications.waset.org/abstracts/search?q=colonization" title=" colonization"> colonization</a>, <a href="https://publications.waset.org/abstracts/search?q=capitalism" title=" capitalism"> capitalism</a>, <a href="https://publications.waset.org/abstracts/search?q=neocolonization" title=" neocolonization"> neocolonization</a>, <a href="https://publications.waset.org/abstracts/search?q=government%20systems" title=" government systems"> government systems</a> </p> <a href="https://publications.waset.org/abstracts/158957/khilafat-from-khilafat-e-rashida-the-rightly-guided-the-only-form-of-governance-to-unite-muslim-countries" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/158957.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">120</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">71</span> The Role of Religion in the Foundation of State [Pakistan]</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hafiz%20Atif%20Iqbal">Hafiz Atif Iqbal</a> </p> <p class="card-text"><strong>Abstract:</strong></p> It is a confirmed historical fact that Pakistan is an ideological state, and religion has played a very important and vital role in the establishment of Pakistan. This is the reason why the slogan "What does Pakistan mean is "la ilaha illa Allah" is embedded in the heart of every Muslim. This slogan became so popular in the dimensions of India that Movement of Pakistan and this slogan became inseparable, and that is why Quaid-e-Azam said: "Twenty-five percent share in Movement of Pakistan belongs to the creator of this slogan, Asghar Soudai Sialkoti." This slogan later formed the basis of the two-nation theory, whereby the Hindus and Muslims of the sub-continent were declared to be two separate and complete nations, completely different from each other in terms of their religion, affairs, dress, lifestyle, and values. In this regard, on March 23, 1940, at the historic meeting of the Muslim League in Lahore, in which the Lahore Resolution was passed, Quaid-e-Azam said: Islam and Hinduism are not just religions, but actually two different social systems. Therefore, this desire should be called a dream and a dream that Hindus and Muslims will be able to create a common nationality together. These people do not marry each other, nor do they eat at the same table. I say in a nutshell that they belong to two different civilizations, and these civilizations are based on concepts and facts that contradict each other and are against each other. Quaid-e-Azam, while addressing Peshawar in January 1948, said: "We did not demand Pakistan just to get a separate piece of land, but we wanted to get a laboratory where we can test the principles of Islam. The distinction of the concept of Islamic government should be kept in mind that the authority of obedience and loyalty in it is God Almighty, whose practical means of compliance are the rules and principles of the Holy Quran. Only the rules of the Holy Quran can determine the limits of our freedom and restrictions in the state and society. In other words, the Islamic government is the government of Quranic principles and rules. All these facts make it clear that religion has played a fundamental and important role in the establishment of Pakistan. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=la%20ilaha%20illa%20allah" title="la ilaha illa allah">la ilaha illa allah</a>, <a href="https://publications.waset.org/abstracts/search?q=asghar%20soudai%20sialkoti" title=" asghar soudai sialkoti"> asghar soudai sialkoti</a>, <a href="https://publications.waset.org/abstracts/search?q=lahore%20resolution" title=" lahore resolution"> lahore resolution</a>, <a href="https://publications.waset.org/abstracts/search?q=quaid-e-azam" title=" quaid-e-azam"> quaid-e-azam</a> </p> <a href="https://publications.waset.org/abstracts/158627/the-role-of-religion-in-the-foundation-of-state-pakistan" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/158627.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">99</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">70</span> West Meets Islam in Contemporary World, Leadership Perspective</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Muhamad%20Rosdi%20Senam">Muhamad Rosdi Senam</a>, <a href="https://publications.waset.org/abstracts/search?q=Khairuddin%20Abdul%20Rashid"> Khairuddin Abdul Rashid</a>, <a href="https://publications.waset.org/abstracts/search?q=Azila%20Ahmad%20Sarkawi"> Azila Ahmad Sarkawi</a>, <a href="https://publications.waset.org/abstracts/search?q=Rapiah%20Mohd%20Zaini"> Rapiah Mohd Zaini</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Islam is a way of life than merely a religion that covers all facets of Muslim affairs and lifes. It provides the most comprehensive values, principles and guidance that are based on divine sources to all mankind in all spheres including leadership. Islamic leadership is all encompassing and holistic model of leadership that offers the tauhidic paradigm, spiritual and ethical (akhlaq) dimensions that are absent in the modern conventional leadership theories. Islamic leadership has a glorious history of great success from the era of the Prophet S.A.W. and the following caliphs that had conquered almost one third of the world territory during that time, as their leadership was paragon of excellence that followed to the spirits and teachings of the Qur’an and the Sunnah. As the modern civilisation designed by the West takes place, the modern leadership theories has been dominating the world and literature including those in the Muslim countries. However, it is clear that values and principles derived from Islam and the West are distinct, as the Islamic ones are based on divine, the non-Islamics are not indeed as there are based on human rational and judgement. Recent development in business organisations and literature have seen the tendency towards moral, ethical, even spiritual and positive form of leadership such as servant leadership, ethical leadership, authentic leadership and spiritual leadership that found its root in the Islamic model of leadership.This development has surfaced after series of serious ethical dilemma, corporate scandals and leadership crisis in the West. This paper aims to draw a comparative discussions and analysis between the modern conventional leadership theories with the Islamic leadership by highlighting the key dimensions that distinguish the two. It is suggested in this paper that the core dimensions of Islamic leadership are spiritual dimension, moral and ethical dimension and physical dimension which is also paralleled with the roles of khalifah of Allah on earth; relationship with Allah, relationship with human beings and relationship with the environment respectively. Islam is a way of life than merely a religion that covers all facets of Muslim affairs and lifes. It provides the most comprehensive values, principles and guidance that are based on divine sources to all mankind in all spheres including leadership. Islamic leadership is all encompassing and holistic model of leadership that offers the tauhidic paradigm, spiritual and ethical (akhlaq) dimensions that are absent in the modern conventional leadership theories. Islamic leadership has a glorious history of great success from the era of the Prophet S.A.W. and the following caliphs that had conquered almost one third of the world territory during that time, as their leadership was paragon of excellence that followed to the spirits and teachings of the Qur’an and the Sunnah. As the modern civilisation designed by the West takes place, the modern leadership theories has been dominating the world and literature including those in the Muslim countries. However, it is clear that values and principles derived from Islam and the West are distinct, as the Islamic ones are based on divine, the non-Islamics are not indeed as there are based on human rational and judgement. Recent development in business organisations and literature have seen the tendency towards moral, ethical, even spiritual and positive form of leadership such as servant leadership, ethical leadership, authentic leadership and spiritual leadership that found its root in the Islamic model of leadership.This development has surfaced after series of serious ethical dilemma, corporate scandals and leadership crisis in the West. This paper aims to draw a comparative discussions and analysis between the modern conventional leadership theories with the Islamic leadership by highlighting the key dimensions that distinguish the two. It is suggested in this paper that the core dimensions of Islamic leadership are spiritual dimension, moral and ethical dimension and physical dimension which is also paralleled with the roles of khalifah of Allah on earth; relationship with Allah, relationship with human beings and relationship with the environment respectively. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=conventional%20leadership" title="conventional leadership">conventional leadership</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20leadership" title=" Islamic leadership"> Islamic leadership</a>, <a href="https://publications.waset.org/abstracts/search?q=comparative" title=" comparative"> comparative</a>, <a href="https://publications.waset.org/abstracts/search?q=dimensions" title=" dimensions"> dimensions</a> </p> <a href="https://publications.waset.org/abstracts/23350/west-meets-islam-in-contemporary-world-leadership-perspective" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/23350.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">525</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">69</span> Religion and Politeness: An Exploratory Study for the Integration of Religious Expressions with Politeness Strategies in Iraqi Computer-Mediated Communication</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Rasha%20Alsabbah">Rasha Alsabbah</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study explores the relationship between polite language use and religion in the Iraqi culture in computer mediated communication. It tackles the speech acts where these expressions are employed, the frequency of their occurrence and the aims behind them. It also investigates if they have equivalent expressions in English and the possibility of translating them in intercultural communication. Despite the wide assumption that language is a reflection of culture and religion, it started to grant the attention sociologists during the recent 40 years when scholars have questioned the possible interconnection between religion and language in which religion is used as a mean of producing language and performing pragmatic functions. It is presumed that Arabs in general, and Iraqis in particular, have an inclination to use religious vocabulary in showing politeness in their greeting and other speech acts. Due to Islamic religion and culture’s influences, it is observed that Iraqis are very much concerned of maintaining social solidarity and harmonious relationships which make religion a politeness strategy that operates as the key point of their social behaviours. In addition, religion has found to influence almost all their interactions in which they have a tendency of invoking religious expressions, the lexicon of Allah (God), and Qur’anic verses in their daily politeness discourse. This aspect of Islamic culture may look strange, especially to people who come from individualist societies, such as England. Data collection in this study is based on messaging applications like Viber, WhatsApp, and Facebook. After gaining the approval of the participants, there was an investigation for the different aims behind these expressions and the pragmatic function that they perform. It is found that Iraqis tend to incorporate the lexicon of Allah in most of their communication. Such employment is not only by religious people but also by individuals who do not show strong commitment to religion. Furthermore, the social distance and social power between people do not play a significant role in increasing or reducing the rate of using these expressions. A number of these expressions, though can be translated into English, do not have one to one counterpart or reflect religious feeling. In addition, they might sound odd upon being translated or transliterated in oral and written communication in intercultural communication. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=computer%20mediated%20communication%20%28CMC%29" title="computer mediated communication (CMC)">computer mediated communication (CMC)</a>, <a href="https://publications.waset.org/abstracts/search?q=intercultural%20communication" title=" intercultural communication"> intercultural communication</a>, <a href="https://publications.waset.org/abstracts/search?q=politeness" title=" politeness"> politeness</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=situation%20bound%20utterances%20rituals" title=" situation bound utterances rituals"> situation bound utterances rituals</a>, <a href="https://publications.waset.org/abstracts/search?q=speech%20acts" title=" speech acts"> speech acts</a> </p> <a href="https://publications.waset.org/abstracts/60273/religion-and-politeness-an-exploratory-study-for-the-integration-of-religious-expressions-with-politeness-strategies-in-iraqi-computer-mediated-communication" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/60273.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">402</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">68</span> Enhancing Halal Food Integrity Through Whistleblowing Practices: Implementing Halal And Toyyib Principles</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Norazilawati%20Binti%20Md%20Dahlal">Norazilawati Binti Md Dahlal</a>, <a href="https://publications.waset.org/abstracts/search?q=Nabiila%20Binti%20Mat%20Yusoff"> Nabiila Binti Mat Yusoff</a>, <a href="https://publications.waset.org/abstracts/search?q=Anis%20Najiha%20Binti%20Ahmad"> Anis Najiha Binti Ahmad</a> </p> <p class="card-text"><strong>Abstract:</strong></p> With the increasing demand for halal products, there is a growing emphasis on ensuring their quality and adherence to halal standards. However, the vulnerability of halal goods to fraud and adulteration poses a significant challenge to the integrity of the halal industry. Whistleblowers play a pivotal role in safeguarding the safety and integrity of halal food by exposing wrongdoings, misconduct, and fraudulent practices. This study explores the implementation of whistleblowing practices aligned with halal and toyyib principles to effectively address halal food fraud issues. Whistleblowing is defined as the act of disclosing information about misconduct, immorality, or unlawful activities to relevant authorities or the public. Although whistleblowing is universally recognized as beneficial, it exposes whistleblowers to substantial risks, including career setbacks, reputation damage, and personal safety threats. Despite legal protections, whistleblowers often face retaliation and hesitancy to come forward. By integrating the principles of halal and toyyib, which encompass the physical and spiritual as well as material and supernatural elements, effective whistleblowing practices can be developed. These principles include the physical characteristic of the product in accordance with Shari’ah law (P1); products that are sourced ethically and responsibly (P2); Products that meet high standard of quality and safety (P3); functioning as servant and caliph of Allah in managing according to Allah's commands and prohibitions (P4); not excessively wasteful or extravagant (P5); positive moral and spiritual implications associated with the product (P6); and aimed at achieving prosperity in both this life and the Hereafter (P7). Employing a quantitative research approach, this study examines Islamic primary data sources and secondary data sources to investigate the prevalence and impact of whistleblowing in the halal industry. By analyzing the principles of halal and toyyib and exploring the importance of whistleblowing effective whistleblowing practices, this research aims to enhance our understanding of promoting accountability and justice within the halal industry from an Islamic perspective. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=whistleblowing" title="whistleblowing">whistleblowing</a>, <a href="https://publications.waset.org/abstracts/search?q=halal%20and%20toyyib" title=" halal and toyyib"> halal and toyyib</a>, <a href="https://publications.waset.org/abstracts/search?q=food%20fraud" title=" food fraud"> food fraud</a>, <a href="https://publications.waset.org/abstracts/search?q=halal%20integrity" title=" halal integrity"> halal integrity</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20practices" title=" Islamic practices"> Islamic practices</a> </p> <a href="https://publications.waset.org/abstracts/168352/enhancing-halal-food-integrity-through-whistleblowing-practices-implementing-halal-and-toyyib-principles" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/168352.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">134</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">67</span> Co-Evolutionary Fruit Fly Optimization Algorithm and Firefly Algorithm for Solving Unconstrained Optimization Problems</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=R.%20M.%20Rizk-Allah">R. M. Rizk-Allah</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper presents co-evolutionary fruit fly optimization algorithm based on firefly algorithm (CFOA-FA) for solving unconstrained optimization problems. The proposed algorithm integrates the merits of fruit fly optimization algorithm (FOA), firefly algorithm (FA) and elite strategy to refine the performance of classical FOA. Moreover, co-evolutionary mechanism is performed by applying FA procedures to ensure the diversity of the swarm. Finally, the proposed algorithm CFOA- FA is tested on several benchmark problems from the usual literature and the numerical results have demonstrated the superiority of the proposed algorithm for finding the global optimal solution. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=firefly%20algorithm" title="firefly algorithm">firefly algorithm</a>, <a href="https://publications.waset.org/abstracts/search?q=fruit%20fly%20optimization%20algorithm" title=" fruit fly optimization algorithm"> fruit fly optimization algorithm</a>, <a href="https://publications.waset.org/abstracts/search?q=unconstrained%20optimization%20problems" title=" unconstrained optimization problems"> unconstrained optimization problems</a> </p> <a href="https://publications.waset.org/abstracts/15923/co-evolutionary-fruit-fly-optimization-algorithm-and-firefly-algorithm-for-solving-unconstrained-optimization-problems" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/15923.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">536</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">66</span> Towards a Measurement-Based E-Government Portals Maturity Model</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Abdoullah%20Fath-Allah">Abdoullah Fath-Allah</a>, <a href="https://publications.waset.org/abstracts/search?q=Laila%20Cheikhi"> Laila Cheikhi</a>, <a href="https://publications.waset.org/abstracts/search?q=Rafa%20E.%20Al-Qutaish"> Rafa E. Al-Qutaish</a>, <a href="https://publications.waset.org/abstracts/search?q=Ali%20Idri"> Ali Idri</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The e-government emerging concept transforms the way in which the citizens are dealing with their governments. Thus, the citizens can execute the intended services online anytime and anywhere. This results in great benefits for both the governments (reduces the number of officers) and the citizens (more flexibility and time saving). Therefore, building a maturity model to assess the e-government portals becomes desired to help in the improvement process of such portals. This paper aims at proposing an e-government maturity model based on the measurement of the best practices’ presence. The main benefit of such maturity model is to provide a way to rank an e-government portal based on the used best practices, and also giving a set of recommendations to go to the higher stage in the maturity model. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=best%20practices" title="best practices">best practices</a>, <a href="https://publications.waset.org/abstracts/search?q=e-government%20portal" title=" e-government portal"> e-government portal</a>, <a href="https://publications.waset.org/abstracts/search?q=maturity%20model" title=" maturity model"> maturity model</a>, <a href="https://publications.waset.org/abstracts/search?q=quality%20model" title=" quality model"> quality model</a> </p> <a href="https://publications.waset.org/abstracts/15477/towards-a-measurement-based-e-government-portals-maturity-model" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/15477.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">338</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">65</span> Both Floristic Studies and Molecular Markers Are Necessary to Study of the Flora of a Region </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Somayeh%20Akrami">Somayeh Akrami</a>, <a href="https://publications.waset.org/abstracts/search?q=Vali-Allah%20Mozaffarian"> Vali-Allah Mozaffarian</a>, <a href="https://publications.waset.org/abstracts/search?q=Habib%20Onsori"> Habib Onsori</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The studied region in this research, watershed Kuhkamar river, is about 112.66 square kilometers, it is located between 45º 48' 9" to 45º 2' 20" N and 38º 34' 15" to 38º 40' 28" E. The gained results of the studies on flora combinations, proved 287 plant species in 190 genera and 51 families. Asteracea with 49 and Lamiaceae with 27 plant species are the major plant families. Among collected species one interesting plant was found and determined as a new record Anemone narcissiflora L. for flora of Iran. This plant is known as a complex species that shows intraspecific speciation and is classified into about 12 subspecies and 10 varieties in world. To identify the infraspecies taxons of this species, in addition to morphological characteristics, the use of appropriate molecular markers for the better isolation of the individuals were needed. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Anemone%20narcissiflora" title="Anemone narcissiflora">Anemone narcissiflora</a>, <a href="https://publications.waset.org/abstracts/search?q=floristic%20Study" title=" floristic Study"> floristic Study</a>, <a href="https://publications.waset.org/abstracts/search?q=kuhkamar" title=" kuhkamar"> kuhkamar</a>, <a href="https://publications.waset.org/abstracts/search?q=molecular%20marker" title=" molecular marker "> molecular marker </a> </p> <a href="https://publications.waset.org/abstracts/26438/both-floristic-studies-and-molecular-markers-are-necessary-to-study-of-the-flora-of-a-region" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/26438.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">487</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">64</span> A Comparative Analysis of E-Government Quality Models</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Abdoullah%20Fath-Allah">Abdoullah Fath-Allah</a>, <a href="https://publications.waset.org/abstracts/search?q=Laila%20Cheikhi"> Laila Cheikhi</a>, <a href="https://publications.waset.org/abstracts/search?q=Rafa%20E.%20Al-Qutaish"> Rafa E. Al-Qutaish</a>, <a href="https://publications.waset.org/abstracts/search?q=Ali%20Idri"> Ali Idri</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Many quality models have been used to measure e-government portals quality. However, the absence of an international consensus for e-government portals quality models results in many differences in terms of quality attributes and measures. The aim of this paper is to compare and analyze the existing e-government quality models proposed in literature (those that are based on ISO standards and those that are not) in order to propose guidelines to build a good and useful e-government portals quality model. Our findings show that, there is no e-government portal quality model based on the new international standard ISO 25010. Besides that, the quality models are not based on a best practice model to allow agencies to both; measure e-government portals quality and identify missing best practices for those portals. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=e-government" title="e-government">e-government</a>, <a href="https://publications.waset.org/abstracts/search?q=portal" title=" portal"> portal</a>, <a href="https://publications.waset.org/abstracts/search?q=best%20practices" title=" best practices"> best practices</a>, <a href="https://publications.waset.org/abstracts/search?q=quality%20model" title=" quality model"> quality model</a>, <a href="https://publications.waset.org/abstracts/search?q=ISO" title=" ISO"> ISO</a>, <a href="https://publications.waset.org/abstracts/search?q=standard" title=" standard"> standard</a>, <a href="https://publications.waset.org/abstracts/search?q=ISO%2025010" title=" ISO 25010"> ISO 25010</a>, <a href="https://publications.waset.org/abstracts/search?q=ISO%209126" title=" ISO 9126"> ISO 9126</a> </p> <a href="https://publications.waset.org/abstracts/18149/a-comparative-analysis-of-e-government-quality-models" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/18149.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">560</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">63</span> Modeling of Hydrogen Production by Inductively Coupled Methane Plasma for Input Power Pin=700W</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Abdelatif%20Gadoum">Abdelatif Gadoum</a>, <a href="https://publications.waset.org/abstracts/search?q=Djilali%20Benyoucef"> Djilali Benyoucef</a>, <a href="https://publications.waset.org/abstracts/search?q=Mouloudj%20Hadj"> Mouloudj Hadj</a>, <a href="https://publications.waset.org/abstracts/search?q=Alla%20Eddine%20Toubal%20Maamar"> Alla Eddine Toubal Maamar</a>, <a href="https://publications.waset.org/abstracts/search?q=Mohamed%20Habib%20Allah%20%20Lahoual"> Mohamed Habib Allah Lahoual</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Hydrogen occurs naturally in the form of chemical compounds, most often in water and hydrocarbons. The main objective of this study is 2D modeling of hydrogen production in inductively coupled plasma in methane at low pressure. In the present model, we include the motions and the collisions of both neutral and charged particles by considering 19 species (i.e in total ; neutrals, radicals, ions, and electrons), and more than 120 reactions (electron impact with methane, neutral-neutral, neutral-ions and surface reactions). The results show that the rate conversion of methane reach 90% and the hydrogen production is about 30%. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=hydrogen%20production" title="hydrogen production">hydrogen production</a>, <a href="https://publications.waset.org/abstracts/search?q=inductively%20coupled%20plasma" title=" inductively coupled plasma"> inductively coupled plasma</a>, <a href="https://publications.waset.org/abstracts/search?q=fluid%20model" title=" fluid model"> fluid model</a>, <a href="https://publications.waset.org/abstracts/search?q=methane%20plasma" title=" methane plasma"> methane plasma</a> </p> <a href="https://publications.waset.org/abstracts/123259/modeling-of-hydrogen-production-by-inductively-coupled-methane-plasma-for-input-power-pin700w" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/123259.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">164</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">62</span> The Effective Operations Competitive Advantages of Mobile Phone Service Providers across Countries: The Case of Middle East Region</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Yazan%20Khalid%20Abed-Allah%20Migdadi">Yazan Khalid Abed-Allah Migdadi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The aim of this study is identifying the effective operations competitive advantages of mobile phone service providers across countries. All Arab countries in the Middle East region were surveyed except Syria, and 27 out of 31 service providers were surveyed. Data collected from corporations’ annual reports, websites and other professional institutions published sources. Multiple linear regression analysis test was used to identify the relationship between operations competitive advantages and market share. The effective operations competitive advantages were; diversity of offers and service accessibility <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=competitive%20advantage" title="competitive advantage">competitive advantage</a>, <a href="https://publications.waset.org/abstracts/search?q=mobile%20telecommunication%20operations" title=" mobile telecommunication operations"> mobile telecommunication operations</a>, <a href="https://publications.waset.org/abstracts/search?q=Middle%20East" title=" Middle East"> Middle East</a>, <a href="https://publications.waset.org/abstracts/search?q=service%20provider" title=" service provider"> service provider</a> </p> <a href="https://publications.waset.org/abstracts/71025/the-effective-operations-competitive-advantages-of-mobile-phone-service-providers-across-countries-the-case-of-middle-east-region" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/71025.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">397</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">61</span> Traditional Medicine and Islamic Holistic Approach in Palliative Care Management of Terminal Illpatient of Cancer</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mohammed%20Khalil%20Ur%20Rahman">Mohammed Khalil Ur Rahman</a>, <a href="https://publications.waset.org/abstracts/search?q=Mohammed%20Alsharon"> Mohammed Alsharon</a>, <a href="https://publications.waset.org/abstracts/search?q=Arshad%20Muktar"> Arshad Muktar</a>, <a href="https://publications.waset.org/abstracts/search?q=Zahid%20Shaik"> Zahid Shaik</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Any ailment can go into terminal stages, cancer being one such disease which is many times detected in latent stages. Cancer is often characterized by constitutional symptoms which are agonizing in nature which disturbs patients and their family as well. In order to relieve such intolerable symptoms treatment modality employed is known to be ‘Palliative Care’. The goal of palliative care is to enhance patient’s quality of life by relieving or rather reducing the distressing symptoms of patients such as pain, nausea/ vomiting, anorexia/loss of appetite, excessive salivation, mouth ulcers, weight loss, constipation, oral thrush, emaciation etc. which are due to the effect of disease or due to the undergoing treatment such as chemotherapy, radiation etc. Ayurveda and Unani as well as other traditional medicines is getting more and more international attention in recent years and Ayurveda and Unani holistic perspective of the disease, it seems that there are many herbs and herbomineral preparation which can be employed in the treatment of malignancy and also in palliative care. Though many of them have yet to be scientifically proved as anti-cancerous but there is definitely a positive lead that some of these medications relieve the agonising symptoms thereby making life of the patient easy. Health is viewed in Islam in a holistic way. One of the names of the Quran is al-shifa' meaning ‘that which heals’ or ‘the restorer of health’ to refer to spiritual, intellectual, psychological, and physical health. The general aim of medical science, according to Islam, is to secure and adopt suitable measures which, with Allah’s permission, help to preserve or restore the health of the human body. Islam motivates the Physician to view the patient as one organism. The patient has physical, social, psychological, and spiritual dimensions that must be considered in synthesis with an integrated, holistic approach. Aims & Objectives: - To suggest herbs which are mentioned in Ayurveda Unani with potential palliative activity in case of Cancer patients. - Most of tibb nabawi [Prophetic Medicine] is preventive medicine and must have been divinely inspired. - Spiritual Aspects of Healing: Prayer, dua, recitation of the Quran - Remembrance of Allah play a central role.Materials & Method: Literary review of the herbs supported with experiential evidence will be discussed. Discussion: On the basis of collected data subject will be discussed in length. Conclusion: Will be presented in paper. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=palliative%20care" title="palliative care">palliative care</a>, <a href="https://publications.waset.org/abstracts/search?q=holistic" title=" holistic"> holistic</a>, <a href="https://publications.waset.org/abstracts/search?q=Ayurvedic%20and%20Unani%20traditional%20system%20of%20medicine" title=" Ayurvedic and Unani traditional system of medicine"> Ayurvedic and Unani traditional system of medicine</a>, <a href="https://publications.waset.org/abstracts/search?q=Quran" title=" Quran"> Quran</a>, <a href="https://publications.waset.org/abstracts/search?q=hadith" title=" hadith"> hadith</a> </p> <a href="https://publications.waset.org/abstracts/43753/traditional-medicine-and-islamic-holistic-approach-in-palliative-care-management-of-terminal-illpatient-of-cancer" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/43753.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">339</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">60</span> Mechanisms and Process of an Effective Public Policy Formulation in Islamic Economic System</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Md%20Abu%20Saieed">Md Abu Saieed</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Crafting and implementing public policy is one of the indispensable works in any form of state and government. But the policy objectives, methods of formulation and tools of implementation might be different based on the ideological nature, historical legacy, structure and capacity of administration and management and other push and factors. Public policy in Islamic economic system needs to be based on the key guidelines of divine scriptures along with other sources of sharia’h. As a representative of Allah (SWT), the governor and other apparatus of the state will formulate and implement public policies which will enable to establish a true welfare state based on justice, equity and equality. The whole life of Prophet Muhammad (pbuh) and his policy in operating state of affairs in Madina is the practical guidelines for the policy actors and professionals in Islamic system of economics. Moreover, policy makers need to be more meticulous in formulating Islamic public policy which meets the needs and demands of contemporary worlds as well. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=formulation" title="formulation">formulation</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=public%20policy" title=" public policy"> public policy</a>, <a href="https://publications.waset.org/abstracts/search?q=policy%20factors" title=" policy factors"> policy factors</a>, <a href="https://publications.waset.org/abstracts/search?q=Sharia%E2%80%99h" title=" Sharia’h"> Sharia’h</a> </p> <a href="https://publications.waset.org/abstracts/72663/mechanisms-and-process-of-an-effective-public-policy-formulation-in-islamic-economic-system" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/72663.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">352</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">59</span> Inter Religion Harmony and World Peace: Theory from Shah Wali Ullah's Philosophy</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Muhammad%20Usman%20Ghani">Muhammad Usman Ghani</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Religious tolerance is essential for the establishment of peace in the world. In the system created by Almighty Allah where a lot of diversity is found, still, this world holds unity itself. In today's world, human beings have been divided into clashes of civilizations or divided on the basis of religions or lingual differences. A religious scholar of Indo- Pak subcontinent describes four ethics, on the basis of which all religions of the world can unite. He says in his philosophy of religion that, there is a number of elements common in all religions but four are very common and they are: cleanliness, nobel deeds, relation to Almighty (existence of Almighty) and justice. He says that this universe also holds its integrity in itself. All humans are different in their attributes but to be a human being is common in them. Similarly, all species of the universe are different in their nature, but to be the creature of God is commonly shared by all of them. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=inter-religious%20relation" title="inter-religious relation">inter-religious relation</a>, <a href="https://publications.waset.org/abstracts/search?q=peace%20and%20harmony" title=" peace and harmony"> peace and harmony</a>, <a href="https://publications.waset.org/abstracts/search?q=unity" title=" unity"> unity</a>, <a href="https://publications.waset.org/abstracts/search?q=four%20common%20ethics%2Fvirtues" title=" four common ethics/virtues"> four common ethics/virtues</a> </p> <a href="https://publications.waset.org/abstracts/89507/inter-religion-harmony-and-world-peace-theory-from-shah-wali-ullahs-philosophy" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/89507.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">344</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">58</span> Business Ethics in Islam: Making Islamic Banking Attractive for the Customers Round the Globe</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Fahad%20Ahmed%20Qureshi">Fahad Ahmed Qureshi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Is it essential for a Muslim businessperson and employees of Islamic financial institutions not only in Islamic Banks to perform his/her actions ethically in a universally, competing habitat? The answer is an emphatic NO! in Islam, ethics conduct all departments of life. The orders for eternal success or falah in Islam are the same for all Muslims–whether in managing their business activities or in carrying out their routine affairs. Without designating any circumstantial ambience, Allah specify people who achieve success as those who are “inviting to all that is good (Khayr), enjoining what is right (Ma'ruf) and forbidding what is wrong (Munkar).” Within a business context, however, what sole axioms of regimen should a company follow? What is a Muslim businessperson’s encumbrance to internal and external stakeholders? Although an organization’s top executives may display sterling ethical behavior, how can middle- and lower-level managers be enthusiastic to perform in a correspondingly ethical manner? What are some protocols that would clinch persistent ethical behavior in a Muslim business? <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=business" title="business">business</a>, <a href="https://publications.waset.org/abstracts/search?q=ethics" title=" ethics"> ethics</a>, <a href="https://publications.waset.org/abstracts/search?q=finance" title=" finance"> finance</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a> </p> <a href="https://publications.waset.org/abstracts/30657/business-ethics-in-islam-making-islamic-banking-attractive-for-the-customers-round-the-globe" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/30657.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">403</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">57</span> A Proper Design of Wind Turbine Grounding Systems under Lightning</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=M.%20A.%20Abd-Allah">M. A. Abd-Allah</a>, <a href="https://publications.waset.org/abstracts/search?q=Mahmoud%20N.%20Ali"> Mahmoud N. Ali</a>, <a href="https://publications.waset.org/abstracts/search?q=A.%20Said"> A. Said</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Lightning Protection Systems (LPS) for wind power generation is becoming an important public issue. A serious damage of blades, accidents where low-voltage and control circuit breakdowns frequently occur in many wind farms. A grounding system is one of the most important components required for appropriate LPSs in wind turbines WTs. Proper design of a wind turbine grounding system is demanding and several factors for the proper and effective implementation must be taken into account. This paper proposed procedure of proper design of grounding systems for a wind turbine was introduced. This procedure depends on measuring of ground current of simulated wind farm under lightning taking into consideration the soil ionization. The procedure also includes the Ground Potential Rise (GPR) and the voltage distributions at ground surface level and Touch potential. In particular, the contribution of mitigating techniques, such as rings, rods and the proposed design were investigated. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=WTs" title="WTs">WTs</a>, <a href="https://publications.waset.org/abstracts/search?q=Lightning%20Protection%20Systems%20%28LPS%29" title=" Lightning Protection Systems (LPS)"> Lightning Protection Systems (LPS)</a>, <a href="https://publications.waset.org/abstracts/search?q=GPR" title=" GPR"> GPR</a>, <a href="https://publications.waset.org/abstracts/search?q=grounding%20system" title=" grounding system"> grounding system</a>, <a href="https://publications.waset.org/abstracts/search?q=mitigating%20techniques" title=" mitigating techniques"> mitigating techniques</a> </p> <a href="https://publications.waset.org/abstracts/16300/a-proper-design-of-wind-turbine-grounding-systems-under-lightning" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/16300.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">377</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">56</span> Catalytic Degradation of Tetracycline in Aqueous Solution by Magnetic Ore Pyrite Nanoparticles </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Allah%20Bakhsh%20Javid">Allah Bakhsh Javid</a>, <a href="https://publications.waset.org/abstracts/search?q=Ali%20Mashayekh-Salehi"> Ali Mashayekh-Salehi</a>, <a href="https://publications.waset.org/abstracts/search?q=Fatemeh%20Davardoost"> Fatemeh Davardoost</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study presents the preparation, characterization and catalytic activity of a novel natural mineral-based catalyst for destructive adsorption of tetracycline (TTC) as water emerging compounds. Degradation potential of raw and calcined magnetite catalyst was evaluated at different experiments situations such as pH, catalyst dose, reaction time and pollutant concentration. Calcined magnetite attained greater catalytic potential than the raw ore in the degradation of tetracycline, around 69% versus 3% at reaction time of 30 min and TTC aqueous solution of 50 mg/L, respectively. Complete removal of TTC could be obtained using 2 g/L calcined nanoparticles at reaction time of 60 min. The removal of TTC increased with the increase in solution temperature. Accordingly, considering its abundance in nature together with its very high catalytic potential, calcined pyrite is a promising and reliable catalytic material for destructive decomposition for catalytic decomposition and mineralization of such pharmaceutical compounds as TTC in water and wastewater. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=catalytic%20degradation" title="catalytic degradation">catalytic degradation</a>, <a href="https://publications.waset.org/abstracts/search?q=tetracycline" title=" tetracycline"> tetracycline</a>, <a href="https://publications.waset.org/abstracts/search?q=pyrite" title=" pyrite"> pyrite</a>, <a href="https://publications.waset.org/abstracts/search?q=emerging%20pollutants" title=" emerging pollutants"> emerging pollutants</a> </p> <a href="https://publications.waset.org/abstracts/97258/catalytic-degradation-of-tetracycline-in-aqueous-solution-by-magnetic-ore-pyrite-nanoparticles" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/97258.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">192</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">55</span> Pragmatics of Illness: A View from Jordanian Arabic</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Marwan%20Jarrah">Marwan Jarrah</a>, <a href="https://publications.waset.org/abstracts/search?q=Nadia%20Nugrush"> Nadia Nugrush</a>, <a href="https://publications.waset.org/abstracts/search?q=Sukainah%20Ali"> Sukainah Ali</a>, <a href="https://publications.waset.org/abstracts/search?q=Areej%20Allawzi"> Areej Allawzi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This research article investigates how illnesses (different types and severity) are expressed in Arabic discourse with a particular focus on input coming from Colloquial Jordanian Arabic (CJA). Drawing on a corpus of naturally occurring conversations, this article offers evidence that illnesses are predominantly expressed through two different sets of expressive strategies, namely direct expressive strategies (DES) and indirect expressive strategies (IES). The latter are exclusively used when cancer and mental health disorders are targeted. IES include the substitution of the name of the illness with some religious expressions (e.g., ʔallah ʔijdʒi:rna ‘May Allah keeps us safe’) or certain terms especially when cancer is meant (e.g., haðˤa:k ʔil-maraðˤ ‘that disease’). On the other hand, DES are used in conjunction with other illnesses (e.g., heart, kidneys, diabetes, etc.), regardless of their severity. DES include specific formulas that remarkably mention the name of the inflicted organ (e.g., [with-SOMEONE the ORGAN] as in ʕinduh ʔil-qalb ‘lit. with-him the heart’ meaning ‘He has a heart disease). We discuss the effects of religious beliefs and local norms and values in determining the use of these strategies. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Illnesses" title="Illnesses">Illnesses</a>, <a href="https://publications.waset.org/abstracts/search?q=pragmatics" title=" pragmatics"> pragmatics</a>, <a href="https://publications.waset.org/abstracts/search?q=expressive%20strategies" title=" expressive strategies"> expressive strategies</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a> </p> <a href="https://publications.waset.org/abstracts/164421/pragmatics-of-illness-a-view-from-jordanian-arabic" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/164421.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">82</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">54</span> Investigating the Role of Positive Adolescent Development on Hope for the Future in Adolescents Aged 14 to 18 with Anxiety in the City of Ahvaz in the Country of Iran in 2023</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Negar%20Mirzaie">Negar Mirzaie</a>, <a href="https://publications.waset.org/abstracts/search?q=Hedayet%20Allah%20Sharifi"> Hedayet Allah Sharifi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The present study was conducted with the aim of investigating the role of positive adolescent development on hope for the future in adolescents aged 14 to 18 with anxiety in the city of Ahvaz in the country of Iran in 2023. This research was descriptive and correlational. The statistical population of the present research was the adolescents aged 14 to 18 with anxiety of Ahvaz city in Iran in 2023. 150 people were selected by Purposeful sampling method and answered questionnaires of positive adolescent development and hope. The data were analyzed by Pearson correlation and multiple regression. The results showed that there is a significant relationship between the positive development of adolescence and hope for the future in anxious adolescents aged 14 to 18 in the city of Ahvaz in Iran in 2023 (p<0.05). Therefore, it is suggested to use the program of positive transformation of adolescents as hope in adolescents. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=positive%20adolescent%20development" title="positive adolescent development">positive adolescent development</a>, <a href="https://publications.waset.org/abstracts/search?q=hope" title=" hope"> hope</a>, <a href="https://publications.waset.org/abstracts/search?q=adolescents" title=" adolescents"> adolescents</a>, <a href="https://publications.waset.org/abstracts/search?q=anxiety" title=" anxiety"> anxiety</a> </p> <a href="https://publications.waset.org/abstracts/179026/investigating-the-role-of-positive-adolescent-development-on-hope-for-the-future-in-adolescents-aged-14-to-18-with-anxiety-in-the-city-of-ahvaz-in-the-country-of-iran-in-2023" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/179026.pdf" target="_blank" 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