Search Results (1,803)

This study employs a qualitative research design to examine cultural values concerning marriage and family through Turkish proverbs and to analyze how these values intersect with theological meanings. Situated at the intersection of folklore and Islamic ethics, it explores how oral tradition articulates, transmits, and regulates the values, norms, and moral boundaries associated with marriage and family life. According to the findings, proverbs portray the family as a foundational institution imbued with sacred significance, while marriage is construed as a normative form of life that protects the individual from moral, social, and emotional fragmentation. This discourse accords with Qur’anic and Prophetic principles that encourage marriage and associate family life with a consciousness of servitude to God. The study further indicates that, in Turkish proverbs, women are imagined as central figures who sustain domestic harmony, contribute to family well-being, and shape the moral fabric of the household. One of the study’s most significant findings is that polygyny, although recognized in Islamic law as a conditional legal dispensation, is treated in Turkish proverbs through a reserved and often critical cultural discourse. Recent empirical findings indicate that traditional attitudes retain a notable degree of continuity under modern social conditions. Within this framework, the study examines cultural understandings of marriage and family reflected in Turkish proverbs in relation to religious norms and Islamic family ethics, with particular attention to the relationship between oral culture and religious and moral frameworks of meaning. Full article

This qualitative study explored the conditions that shape effective volunteer activity organisation by emerging adult university students (aged 18–25) in a religiously and ethnically diverse Thai setting. The study was conducted at Prince of Songkla University (PSU), Hat Yai Campus, where Buddhist and Muslim students form the two largest religious communities. Data were collected through in-depth interviews and focus group discussions with 30 purposively selected student volunteer leaders and analysed using a hybrid deductive-inductive content analysis approach. Four conditions emerged as foundational: (1) motivational readiness to engage across cultural boundaries; (2) substantive knowledge of cross-cultural communication, both verbal and non-verbal; (3) the capacity to examine and adjust one’s own cultural assumptions; and (4) active, structurally expressed respect for religious and cultural diversity. The findings reveal that family-transmitted stereotypes, knowledge gaps regarding Islamic practice, and the absence of institutional accommodation jointly constrain inclusive participation. Drawing on Cultural Intelligence (CQ) theory and Putnam’s social capital framework, the study advances two arguments: first, that intercultural competence among emerging adult volunteers cannot be reduced to individual skill and disposition; and second, that institutional programme design—schedules, catering arrangements, and physical infrastructure—constitutes an independent determinant of inclusion that CQ frameworks have not yet adequately theorised. The four-condition model offers a structured, trainable framework for volunteer leadership development and extends the literature on civic formation and intercultural learning during the formative years of emerging adulthood. Full article

The Old City of Sana’a, a UNESCO World Heritage Site, remains morphologically unclassified at the urban block scale, with understanding still grounded in descriptive narrative rather than quantitative data—leaving conservation decisions without a measurable, reproducible spatial evidence base. This study introduces a numerical taxonomy of 115 historic urban blocks built from four standardized morphometric indicators—area, compactness, elongation, and rectangularity—together with axially encoded orientation, reduced through Principal Component Analysis (74.7% variance, three components) and partitioned by K-means into five morphologically distinct block types ($n=36,29,19,16,15$). Kruskal–Wallis tests confirmed significant differentiation across all types for every rankable indicator (all $p<0.001$; Dunn’s post-hoc: 28 of 50 pairwise contrasts significant). Qibla deviation—a culturally specific measure of angular proximity to Mecca, deliberately withheld from clustering—emerged as the strongest discriminator between types (${\eta }_H^2=0.714$), showing that shape and orientation alone recover a coherent pattern in which one type’s mean orientation axis falls within $4.5^{\circ }$ of the Qibla axis. However, this statistical discriminator reflects the distinctiveness of a single type rather than a universal cultural organizing principle across the fabric. Types are distributed across all three historic zones rather than clustering spatially, and shape regularity shows no association with distance from the Great Mosque. Building on these signatures, a percentile-based screening instrument offers a reproducible, block-level morphometric baseline to help prioritize this UNESCO-listed site’s conservation under active conflict-related threat. Full article

The question of when human life begins is one of the fundamental issues at the intersection of religious ethics, law, and bioethics. This article examines the legal status of the embryo and abortion in Islamic and Jewish legal traditions through a comparative approach. The study analyzes primary religious sources, including the Qur’an and Hadith in Islam and the Torah and Talmud in Judaism, together with classical legal interpretations and contemporary scholarly debates. Using a comparative legal and textual methodology, it explores key concepts such as the gradual status of the fetus and ensoulment in Islamic law, as well as the position and legal status of the fetus in Jewish law. The findings indicate that both traditions regard the embryo as a developing form of human life worthy of protection, yet they differ regarding the stage at which full legal and moral status is attained. In Islamic law, fetal protection acquires greater significance following ensoulment, while contemporary discussions increasingly emphasize the importance of fertilization. In Jewish law, full legal personhood is generally associated with birth, and the fetus is understood primarily in relation to the mother. These differing approaches lead to distinct legal outcomes in matters such as maternal health and fetal abnormalities. The study concludes that, despite their differences, both traditions seek to balance the protection of fetal life with the preservation of the mother’s life and well-being. Full article

Background/Objectives: Internet Gaming Disorder (IGD) is included in ICD-11 and poses a substantial risk to Saudi university students, yet no structured nursing intervention framework exists within Saudi higher education health services. This paper presents the Resilience-Based Nursing Intervention Framework (RBNIF), a three-tiered, theory-driven nursing architecture translating evidence on impulsivity, resilience, and IGD into practice specifications for this setting. Methods: Using secondary analysis of a dataset of 207 gaming students from four King Saud University colleges, framework development followed a four-phase Medical Research Council (MRC) process: theoretical identification (I-PACE, Dual Process Theory, COM-B), evidence synthesis, Behavior Change Wheel/Intervention Mapping, and cultural adaptation via Bernal et al.’s Ecological Validity Framework. Results: The sample (58.9% male; 20–25 years, 61.4%; bachelor’s level, 73.9%) yielded three tiers differentiated by a dual-domain screening rule (elevated impulsivity and/or low resilience, rather than a single combined score): Tier 1 (universal psychoeducation); Tier 2 (six-session group program, S-UPPS-P ≥ 52 and/or CD-RISC-10 ≤ 20; 63 of 207 participants [30.4%]); and Tier 3 (10-session RIRDH clinical program, IGDS9-SF ≥ 36, met by 38 of 207 participants [18.4%]). Fifty-two participants (25.1%) met the elevated-impulsivity criterion, and 51 (24.6%) met the low-resilience criterion. Each tier specifies nursing competencies and behavior change techniques, with cultural adaptation integrating Islamic values concepts (sabr, mizan, tawakkul), family protocols, and single-sex delivery. Conclusions: To our knowledge, the RBNIF is the first theory-driven, culturally adapted nursing intervention architecture for IGD in Saudi university health services; a focused, non-systematic search of PubMed, Scopus, and CINAHL identified no directly comparable published framework. It is pre-implementation and requires feasibility testing, pilot evaluation, and a cluster-randomized controlled trial (c-RCT). Full article

The rapid growth of Türkiye’s savings finance sector under Law No. 7292 has created demand for objective, multidimensional performance evaluation tools. This study assesses the financial performance of six savings finance companies in Türkiye over 2022–2024 using a hybrid CRITIC-EDAS multi-criteria decision-making model. Criterion weights for eight financial indicators—spanning profitability, operational efficiency, growth, and financial structure—were derived objectively via CRITIC, while EDAS produced the rankings, which were applied to criterion-direction-normalized data because the dataset contains negative values. The operating expense-to-revenue ratio carried the greatest weight in 2022 and 2023; gross profit margin became dominant in 2024. Katılımevim led the rankings in 2022 (ASi = 1.000); Eminevim then took the lead in 2023 (ASi = 1.000) and held it in 2024 (ASi = 0.968), with Fuzulev second (ASi = 0.815). A normalization artifact affecting two revenue-denominator ratios for one company (İmece) in 2024 was corrected through winsorization. Validity was confirmed in two stages: Spearman correlations between EDAS and the TOPSIS, MABAC, and MARCOS rankings exceeded the 0.89 reliability threshold in all three years, and a nine-scenario sensitivity analysis supported the rankings’ robustness. These findings give regulators, investors, and managers a replicable framework for evaluating performance in this young, underexamined sector and point to operational efficiency and outlier management as priorities for oversight. Full article

One of the most fundamental and debated issues in the history of Sufism concerns not only the nature of mystical experience but also its epistemic value, its authority-generating capacity, and its normative legitimacy. Experiences expressed through kashf (unveiling), ilhām (inspiration), presence, witnessing, and annihilation have never been entirely rejected within Islamic thought, yet they have never been considered an unlimited or uncontrolled source of truth. This dual stance has shaped both internal Sufi debates and external critiques. Classical kalām and legal traditions approached mystical experience cautiously, emphasizing its subjectivity, fallibility, and non-generalizability. In contrast, the Sufi tradition defended unveiling and inspiration as integral to religious life. Modern scholarship, however, has often examined Sufism through universal theories of mystical experience or metaphysical and institutional frameworks, leaving its epistemological limits underexplored. The Naqshbandī tradition is notable for framing mystical experience within a tawḥīd-centered ontology, a cautious epistemology, and disciplined adherence to the Sharīʿa. This framework also allows reconsideration of the relationship between Sufism and ethics, presenting mystical experience as a bridge between transcendence and practical action. This article examines early modern Naqshbandī-Mujaddidī thought through Khwāja Bāqī Billāh (d. 1603). Drawing on his own writings, it analyzes the onto-epistemological structure of mystical experience, arguing that Bāqī Billāh grounds it in a tawḥīd-centered ontology, treats it as fallible and non-binding knowledge, and preserves the Sharīʿa as an indispensable normative criterion. Thus, Sufism emerges as a disciplined ethical horizon connecting transcendence and moral action. Full article

This study examines the determinants of non-performing financing (NPF) using country-level Islamic banking system aggregates for the six Gulf Cooperation Council (GCC) countries, with particular attention to the role of global economic policy uncertainty and U.S. monetary policy uncertainty. Using a panel dataset covering the period 2014Q4–2024Q3, this study applies fixed-effects estimation and panel quantile regression to capture both average effects and distributional heterogeneity in financing risk. The findings reveal that the determinants of NPF vary significantly across the conditional NPF distribution. Profitability and capital adequacy are positively associated with NPF, whereas GDP is negatively associated with NPF. Liquidity has a negative and statistically significant association mainly in the middle and upper quantiles, indicating a stronger stabilizing role under elevated risk conditions. Global economic policy uncertainty is significant only in the upper quantiles and has a negative coefficient, while U.S. monetary policy uncertainty shows limited statistical relevance. These results indicate that mean-based models may conceal important differences across financing risk regimes. The findings are interpreted as statistical associations rather than causal effects, given the country-level aggregation, limited cross-sectional dimension, and potential measurement and model specification constraints. This study contributes distribution-sensitive evidence on GCC Islamic banking systems and offers cautious implications for risk monitoring, liquidity management, and macroprudential supervision. Full article

While intercultural and interfaith dialogue in education is often framed in terms of tolerance, mutual understanding, active listening, and coexistence, these approaches often remain pedagogically underdeveloped. They do not sufficiently address the interpretive processes through which individuals negotiate meaning across cultural and religious differences. This article explores Ta’wil (تأويل) as a pedagogical hermeneutic for intercultural and interfaith dialogue. Rooted in Arabic Islamic intellectual traditions, Ta’wil is reconceptualized not merely as a method of textual interpretation but as a hermeneutics of return that seeks to recover the underlying purpose, first principle, or Ḥaqiqa that gives coherence to meaning. Through conceptual analysis, the study traces the etymological, philosophical, and Qur’anic foundations of Ta’wil. It draws on classical Muslim scholars, including Al-Ghazali and Ibn Rushd, as well as the Qur’anic narrative of Moses and Al-Khiḍr. It argues that Ta’wil functions as a dialogical practice that moves beyond literalism by negotiating ambiguity and reconciling competing perspectives. How can Ta’wil be reconceptualized as a pedagogical hermeneutic for intercultural and interfaith dialogue in higher education? The article further situates Ta’wil within broader intercultural and interfaith conversations by identifying its resonance with parallel philosophical and theological traditions concerned with first principles, teleology, and the pursuit of truth. The paper advances a pedagogical model that operationalizes Ta’wil for higher education through three epistemological anchors: textual evidence, contextual teleological coherence, and intended meaning. The article proposes a pedagogical model with learning outcomes, implementation guidelines, and an assessment rubric. It concludes that Ta’wil contributes to a culturally responsible pedagogy through which educational encounters can move from the narrow paths of tension and misunderstanding toward the open terrains of deliberation, negotiated meaning, and deeper forms of understanding. Full article

Is an Islamic modern polity attainable? How is it perceived, and how is it possible to accommodate a transcendental reference within modern political structures? Where is the line between the political and the religious to be drawn? This article examines these puzzles through the narratives of 48 members of the Egyptian Muslim Brotherhood. With reference to a growing literature on the notion of secularism and post-Islamism, the article examines two critical issues that are at the heart of the debate over the secularization of Islamists: (1) the stance towards the limits of the state’s legal intervention in the personal sphere, and (2) the notion of popular sovereignty and the transcendental reference of the state. By shifting attention from movement ideologues to grassroots actors, the article shows how “post-Islamist” adaptation can reflect an internally reasoned negotiation of sovereignty, morality, and authority rather than a retreat of religion from public life. It also examines that participants’ political reasoning functions not merely as an internalization of Islamic imperatives, but as a critical engagement with the limits of modern secular-democratic governance itself. Full article

Generative artificial intelligence (AI) is entering religious communication not only through chatbots and generated text, but also through images and reels on social media. Yet research in this field has paid limited attention to what images contribute beyond their accompanying words. This article examines how AI-assisted visuals are incorporated into Indonesian Muslim Instagram accounts linked to Nahdlatul Ulama (NU) and what communicative work they perform. Informed by the Religious Social Shaping of Technology framework and visual-culture scholarship, the study combines qualitative digital observation with content and multimodal analysis of eleven posts from three accounts and sampled comments. The visuals were adopted selectively within established organisational, humour-oriented, and preacher-led modes of address. AI functioned through amplification: synthetic construction gave bodily and spatial form to themes of national belonging, moral criticism, santri conduct, and interreligious engagement, while enabling encounters that could not readily be photographed. These moral positions became legible through familiar signs, but authority remained with the organisation, collective voice, or public persona through which the images were framed and circulated. AI-assisted imagery is therefore best understood as situated visual mediation: it expands what religious communicators can picture without independently determining the meaning or authority of what is pictured. Full article

This article explores Christian mission and Islamic daʿwah fī sabīl Allāh as two distinct yet structurally comparable forms of theological engagement with the world. While both concepts have traditionally been studied in relation to religious transmission, doctrinal fidelity, and institutional expansion, contemporary scholarship increasingly recognizes their broader significance as practices of ethical responsibility, public witness, and interreligious encounter. The study proposes a comparative theological framework that goes beyond descriptive comparisons to examine the underlying structures that shape mission and daʿwah. Both traditions are approached as embodied practices through which religious communities cultivate specific forms of moral agency, religious subjectivity and interaction with others. From this perspective, mission and daʿwah are not merely understood as communicative activities, but as expressions of lived socio-ethical and theological commitments. The article posits that both traditions are organized around three interconnected dimensions: divine agency, human mediation, and epistemic orientation. These dimensions provide a common analytical framework while preserving the theological distinctiveness of Christianity and Islam. By developing this comparative axis, the study contributes to comparative theology in three ways: it offers a new conceptual framework for analysis; it highlights the dynamic and self-reflective nature of both traditions; and it demonstrates how mission and daʿwah can serve as platforms for interreligious understanding, fostering meaningful dialogue and deepening theological self-awareness through engagement with religious diversity. Full article

This article will offer a comparative analysis between Latin American Liberation Theology (LALT) and Islamic Coalition Theology in the broader literature on liberation theology. The purpose of this comparison is to highlight a fundamental structural divergence in their political and theological orientations. The 1979 Islamic revolution in Iran is elaborated in this conceptual context to situate the debate in a recent practical example of the Islamic Coalition Theology that led to a political revolution. Whereas LALT developed as an autonomous Christian critique of structural injustice and Western capitalist domination, Islamic Coalition Theology, as also reverberated in the 1979 Islamic revolution in Iran evolved through a coalitional paradigm—what was contemporaneously described as the ‘red and the black reaction’ (ertejāʿ-e sorkh o siyāh in Persian)—in which Islamic, non-religious, and even irreligious ideologies temporarily converged to confront a shared adversary: Western imperialism and its domestic expansionism worldwide. Under the broader intellectual influence of twentieth-century global leftist movements, Iran’s revolutionary Islamism absorbed and adapted elements of Marxist and anti-capitalist discourse, and indeed merged with them without relinquishing its theological core. This study argues that such ideological hybridity reveals a distinctive pragmatism within Islamic political philosophy, wherein the pursuit of liberation is not confined to doctrinal purity but is instrumentally open to external alliances and ‘coalitions’ that lead to a common political goal. Through a comparative theological and political hermeneutic, the article will situate Islamic Coalition Theology within the global genealogy of liberationist thought, demonstrating how its strategic inclusiveness contrasts with LALT’s predominantly intra-Christian reformism. The article will build on the argument that Islam primarily encompasses a comprehensive normative and political and jurisprudential order grounded in the Quran; therefore, its coalition theology is charged with its political openness to be chaperoned with any political agenda that too pursues the common political goal. Full article

This article extends models that connect religion and spirituality (R/S) to the diagnosis and treatment of mental health problems to the Indonesian context, which is highly religious while being dominated by secular psychological approaches. It is based on findings from a qualitative study that analyzed writings and speeches of 30 influential leaders from three religions in Indonesia (Buddhism, Islam and Protestant Christianity). While leaders from all three groups asserted that mental health problems have R/S causes, they differed on the extent to which they connected these causes with biophysical, psychological and social causes, largely based on multidisciplinary backgrounds and the context of their primary audience. The article proposes a new conceptual model to explain how religious leaders explain the connection between R/S and other factors through moral (healthy) living, moral thinking and moral behaving. This model contributes to a shared vocabulary for religious leaders and mental health professionals to collaborate in addressing a growing mental health crisis. Full article