A brief note on the Yemenite chahar taq mausoleums. The case of Baraqish

The chahartaq, a type of building frequently used as a mausoleum in Iran during the Islamic era, has an undeniable Iranian pre-Islamic origin, but its architectural form, together with its function as a mausoleum, crossed the Iranian border and was attested in Yemen too. The 17th-century chahar taq mausoleum at Baraqish seem to be a specific choice, probably of a Shi'i matrix

Playing with the “Playing God”

Some philosophers and theologians have argued against the idea of Human Enhancement, saying that human beings should not play God. A closer look, however, might reveal that the question of who is playing Whom is far from being so clear-cut. This chapter will address the idea of human enhancement from the standpoint of theistic theology, arguing that human enhancement and theistic theology may not be so very incompatible, after all

Continuity and change in diocese and province: the role of a Tudor bishop

Thomas Cranmer's register is important in shedding valuable shafts of light on the nature of the episcopal office in Tudor England. Despite the government's break with Rome in the 1530s, much of the archbishop's routine administration continued unaltered. Nonetheless, there were profound changes in Cranmer's role. Royal commissions, proclamations, injunctions, letters missive and acts of parliament all served to modify Cranmer's position as principal minister of the king's spiritual estate. When the crown issued a commission to the archbishop for the exercise of his jurisdiction, the prelate's position as a royal official was clear for all to see. It is sure, however, that the impact of Christian humanism and reformed theology also did much to shape Cranmer's work. The enforcement of the English Litany and, most notably, of the 42 Articles reveal the changing nature of the episcopal office at this time. In contrast to received orthodoxy, it is now clear that the bishops mounted a widespread campaign at the end of Edward VI's brief reign to secure use of this reformed formulary. There can be little doubt that Thomas Cranmer's years at Canterbury were of great significance in reshaping the role of the episcopate in early modern England

Poverty Alleviation on a Sustainable Basis in the Islamic Framework

Allah (SWT) is the sole creator of this vast universe and whatever it contains. He created man as a master piece of His creation and elevated him to be His vicegerent on earth. He made all physical systems and other creations to cater human needs from the time immoral. And those holding political power in Muslim countries under Islamic teachings are required to make necessary arrangements for the satisfaction of his material needs through efficient utilisation of resources and equitable distribution of goods and services and also to fully protect him from all kinds of fear besides the fear of starvation. There is ample evidence in Quran, Sunnah, and practice of Caliphs to provide food as well as social security to each and every individual in an Islamic economy. Pointing to this fact, an Ayah of Quran enjoying upon Quraish to worship Allah because He has protected them both from starvation and fear by granting them food and peace. Similarly a Hadith says that a society where a Muslim has to starve is forsaken by Allah. The first four Caliphs were fully conscious of their obligation towards meeting the needs of poor. Hazrat Umar (RA) declared, “if a camel dies at the bank of Euphrates, I am afraid Allah would make me accountable for it”. The overwhelming stress on satisfaction of basic needs and social security both of current and future generations leaves no justification for the prevalence of widespread poverty in Islamic framework. As a matter of fact, Islam and absolute poverty cannot persist together.

The Concepts of God, Man, and the Environment in Islam: Implications for Islamic Architecture

This paper discusses the concepts of God, man, and the natural environment, as well as some of their implications for Islamic architecture. The paper is divided into eight sections, (1) Introduction: what is Islamic architecture?, (2) Tawhid (God\u27s Oneness), (3) Islam and the role of man on earth, (4) Islam and the environment, (5) The importance of built environment, (6) Peaceful and sustainable coexistence between the environment, architecture and man, (7) The unique soul of Islamic architecture, and (8) Conclusion. The nature of the paper – its content, methodology, and conclusions –, is conceptual and philosophical, rather than empirical. The paper concludes that Islamic architecture is an architecture that through its multidimensionality embodies the message of Islam. It both facilitates the Muslims\u27 realization of the Islamic purpose and its divine principles on earth and promotes a lifestyle generated by such a philosophy and principles. At the core of Islamic architecture lies function with all of its dimensions: corporeal, cerebral and spiritual. The role of the form is an important one too, but only inasmuch as it supplements and enhances function

Utilizing ulū al-Albāb approach for managing organizational knowledge assets

This paper postulates Ulū al-Albāb approach in managing organizational knowledge assets to achieve organizational sustainable innovation and competitive advantage.The knowledge-based view offers an integrative framework to achieve sustainable knowledge management and organizational learning that are driven by knowledge-based view of firm innovation.The KBV view lacks of spirituality foundation to sustain intellectual contribution from knowledge workers.An opinion survey with knowledge workers who are familiar with the conventional management of knowledge assets perceived that the Ulū al-Albāb approach is commendable insights into dynamism, uncertainty and complex business contexts. The current stage of the Ulū al-Albāb approach has yet to be operationalized to fit into the contemporary business models and processes. However, the views of the knowledge workers are not comprehensive and rigorous without the views from other stakeholders. Nevertheless, managers can utilize the Ulū al-Albāb approach into its communities of practice and social network in managing organizational knowledge assets.The Ulū al-Albāb approach contributes to the theoretical and practical understanding of managing organizational knowledge assets