38 research outputs found
Pengaruh Organizational Culture, Training, dan Digital Leadership Terhadap Employee Retention Studi Kasus Pada Rumah Sakit Universitas Andalas
No full textPenelitian ini bertujuan untuk menguji dan menganalisis pengaruh organizational culture training dan digital leadership terhadap employee retention studi kasus pada Rumah Sakit Universitas Andalas. Sampel penelitian ini ditentukan dengan menggunakan metode non-probability sampling dengan teknik purposive sampling. Data pada penelitian ini dikumpulkan dengan cara menyebar kuesioner kepada 40 karyawan PNS Rumah Sakit Universitas Andalas. Pengolahan data penelitian diolah dengan menggunakan metode SEM-PLS pada software SmartPLS 4.0. Hasil Penelitian menunjukkan bahwa organizational culture berpengaruh positif dan signifikan terhadap employee retention. Training berpengaruh positif dan signifikan terhadap employee retention. Digital leadership berpengaruh positif dan tidak signifikan terhadap employee retention
A reappraisal of attitudes to the 'People of the Book' in the Qur'an and hadith, with particular reference to Muslim fiscal policy and the covenant of 'Umar
No full textEThOS - Electronic Theses Online ServiceGBUnited Kingdo
Astrology in literature: how the prohibited became permissible in the Arabic poetry of the mediaeval period
No full textThis thesis is concerned to position the art of astrology within the context of classical Arabic poetry, primarily by investigating and elucidating attitudes to the notion of
qadar (fate) and the ideology in which it was embedded. These attitudes were revelatory of the broader world view of the Arabs of those periods, and their shifts from those held in the pre-Islamic and early Islamic eras tell us a good deal about the importance given to the nature and role of fate and about the various understandings of its influence. The pre-Islamic Arab's notion of qadar was in some ways similar to that of the early Muslims: both emphasised predetermination and the irresistible power of fate. But while the jahilf (Pre-Islamic) Arabs identified fate with the malign power of dahr (Time), the Muslims believed the power of fate lies in the hands of God the
Omnipotent, who alone is responsible for the fate of the whole universe. Thus the astrology of the pre-Islamic era was one aspect of divination (kihana) and claimed to be
able to reveal in advance an individual's destiny, which could be avoided by taking certain precautions. These precautions, however, were considered effective only in
relatively trivial cases; they were useless in the areas of major impact: a person's happiness or misery (shaqiiwa aw sa ada), sustenance (rizq) and one's term (ajal), the
three inevitable and irresistible manifestations of fate. In the Islamic period not only these major aspects of life are governed and controlled by the Omnipotent; the destiny
of the universe, in even its most minute details, is determined and controlled by God alone. Astrology was considered to be of no value whatsoever, and its practitioners were subject to the death penalty. These two irreconcilable views are evident in early Islamic poetry, which reflected clearly the response of poets, and society, to astrology from the perspective of qadar.
When the orthodox caliphate was replaced by dynastic rule the status of astrology was changed dramatically. The idea that the stars, as indicators, play a role in the life of
human beings found popowerful supporters in some governors of the Islamic world, who allowed astrology to fulfil a public function regardless of the hostility of the official
religion of that society. This social phenomenon generated rich material of a controversial character in the realm of literature. Investigating the factors, motivations
and impact of mediaeval political, theological and philosophical attitudes to astrology, in relation to the notions of free will and predestination, is the concern of this study
Islam, the Arabs and Umayyad Rulers according to Theophanes the Confessor’s Chronography
No full textTranslated by Konrad FigatAs the Chronography of Theophanes the Confessor includes a lot of information about the
foreign states and tribes which were connected with the Byzantine Empire. It is legitimate, in the
Author’s view, to analyse the account concerning Islam and the Arabs by this Byzantine author. Theophanes
possessed detailed knowledge of the Arabs, Islam and Umayyad caliphs. He used, although
presumably indirectly, some Muslim sources in his work. The argument which strongly proves this
hypothesis is his precise description of inner clashes between the members of the ruling house, as
well as of Arab civil wars. The article discusses how Theophanes (and presumably his sources) depicted
not only the Arabs as an entity, but also the prophet Muhammad and some of the Umayyad
caliphs (Muawiya, Walid I, Umar II, Hisham, Marwan II)
Islam, the Arabs and Umayyad Rulers According to Theophanes the Confessor’s Chronography
No full textAs the Chronography of Theophanes the Confessor includes a lot of information about the foreign states and tribes which were connected with the Byzantine Empire. It is legitimate, in the Author’s view, to analyse the account concerning Islam and the Arabs by this Byzantine author. Theophanes possessed detailed knowledge of the Arabs, Islam and Umayyad caliphs. He used, although presumably indirectly, some Muslim sources in his work. The argument which strongly proves this hypothesis is his precise description of inner clashes between the members of the ruling house, as well as of Arab civil wars. The article discusses how Theophanes (and presumably his sources) depicted not only the Arabs as an entity, but also the prophet Muhammad and some of the Umayyad caliphs (Muawiya, Walid I, Umar II, Hisham, Marwan II)
Adapting authoritarianism: institutions and co-optation in Egypt and Syria
No full textThis PhD thesis compares Egypt and Syria’s authoritarian political systems. While the tendency in social science political research treats Egypt and Syria as similarly authoritarian, this research emphasizes differences between the two systems with special reference to institutions and co-optation. Rather than reducibly understanding Egypt and Syria as sharing similar histories, institutional arrangements, or ascribing to the oft-repeated convention that “Syria is Egypt but 10 years behind,” this thesis focuses on how events and individual histories shaped each states current institutional strengthens and weaknesses. Specifically, it explains the how varying institutional politicization or de-politicization affects each state’s capabilities for co-opting elite and non-elite individuals.
Beginning with a theoretical framework that considers the limited utility of democratization and transition theoretical approaches, the work underscores the persistence and durability of authoritarianism. Chapter two details the politicized institutional divergence between Egypt and Syria that began in the 1970s. Chapter three and four examines how institutional politicization or de-politicization affects elite and non-elite individual co-optation in Egypt and Syria. Chapter five discusses the study’s general conclusions and theoretical implications.
This thesis’s argument is that Egypt and Syria co-opt elites and non-elites differently because of the varying degrees of institutional politicization in each governance system. Rather than view one country as more politically developed than the other, this work argues that Syria’s political institutions are more politicized than their Egyptian counterparts. Syria’s political arena is, thus, described as politicized-patrimonialism. Syria’s politicized-patrimonial arena produces uneven co-optation of elites and non-elites as they are diffused through competing institutions. Conversely, the Egyptian political arena remains highly personalized as weak institutions and individuals are manipulated and molded according to the president’s ruling clique. This is referred to as personalized-patrimonialism. As a consequence, Egypt’s political establishment demonstrates more flexibility in ad hoc altering and adapting its arena depending on the emergence of crises.
This study’s theoretical implications suggest that, contrary to modernization and democratization theory’s adage that institutions lead to a political development, politicized institutions within a patrimonial order actually hinder regime adaptation because consensus is harder to achieve and maintain. It is within this context that Egypt’s de-politicized institutional framework advantages its top political elite. In this reading of Egyptian and Syrian politics, Egypt’s personalized political arena is more adaptable than Syria’s. These conclusions do not indicate that political reform is a process underway in either state
A Case of Down Syndrome Who Developed Pancreatic Cancer: A Case Report and Review of Literature
No full textNo abstract available.Image: Trisomy 21 chromosome - Down syndrome (Author: Alexey Ratnikov; Wikimedia Commons
لغة الحلم والأسطورة فى شعر السبعينات فى مصر / The Language of Dreams and Myths: Egyptian Poets of the Seventies
No full text[The article opens with a review of seminal theoretical works on dreams and myths, arguing for the importance of analyzing such poetic motifs and structures in order to understand the significance of the poems and their dialectic with reality. Egyptian poets known as the generation of the seventies have used dreams and myths to convey personal and collective aspirations and anxieties. The study addresses the works of five poets: Muhammad Sulaiman, Abdul Maqsud Abdul Karim, Walid Munir, Rifʿat Sallam and Muhammad Adam. Sulaiman\u27s poems chosen by the author for close reading use sacred texts and figures such as King Solomon to portray the poet\u27s vision. Thus the heritage is used to foreground a contemporary outlook. In Sulaiman\u27s poetry, the dream signifies absences of political nature. The poet\u27s diction draws on the four elements in nature: water, fire, earth and air. In analyzing the poetic use of these elements and their symbolism, the author of the study demonstrates that they do not only reveal struggle in nature but also struggle among men. The poems of Abdul Karim use the motif of dreams in their nightmarish dimension. Such dreams reveal a state of despair and impotence which produces a fragmented structure. Images follow each other in a disconnected way, creating the impression of a dream-like situation. The poems allude to a threatening reality where the tribe and its parallel, the beloved , are equally disappointing. This cruel poetry attempts to inflict suffering while mixing inner and external worries in its discourse. In Munir\u27s poetry, the dream is associated with childhood and contrasted to disconcerting reality. In the dream, bliss and intimacy are projected and the dream functions as a defensive mechanism in a frustrating world. Sallam\u27s dream motifs connote an erotic dimension which in its turn suggests the possibilities of fertility and rebirth. But such dreams also exhibit fear and anxieties when suddenly the poem presents scenes of sterility and waste. The surrealistic character of such poems correspond to the realistic events in recent Egyptian history where hopes and disappointments alternated. Adam\u27s poems often present unfulfilled dreams. Philosophic, mystic and mythic diction characterizes Adam\u27s poetry, where the beloved is a metaphor for mother earth.
De-mystifying the Muslimah: Exploring Different Perceptions of Selected Young Muslim Women in Britain
No full textIn this research I argue that although Islam as a faith is inherently emancipatory, Muslim
women are doubly marginalised: by patriarchal interpretations of their faith within Muslim
communities and by pluralist society that often does not understand the faith-based values
and practices of Muslim women. The empowerment of Muslim women is crucial not just for
the women themselves but also for socio-political dynamics within the Muslim community
and its relationships in pluralist society. It is from this context, and acknowledging the paucity
of academic literature written by Muslim women, that I set out to give voice to them, so that
their opinions may be heard in discourses that they think are relevant to their lives. By
encouraging Muslim women to take voice and by facilitating mechanisms for these voices to
be heard, this research presents alternate narratives of Muslim women that challenge
dominant media imagery of the oppressed and subjugated Muslim woman. These narratives,
which are by and for Muslim women, portray instead the inherent diversity in the category
'Muslim woman' and thus add more facets to the category 'woman'.
I used an ethnographic methodology that involved participants as contributors in the creation
of new knowledge. Semi-structured interviews with 45 young university-educated Muslim
women and 7 group discussions were used as initial data-gathering tools. The penultimate
ethnographic stage involved Muslim women creating 3-minute long self-representational
digital stories (DSTs), which consist of an autobiographical narrative accompanied by still
pictures. This was a process of self-reflection for the women and an opportunity to take voice
and to be heard. The subsequent screening of these DSTs to audiences who were not
Muslim resulted in discussion and active debate about the reasons for prevalent
(mis)understandings of Muslim women and stereotypes were challenged. In its initiation of
more balanced representations of Muslim women this research empowers Muslim women,
and by contributing to dialogue and cohesion it also empowers pluralist society as a whole.
This research clarifies the overlapping priorities and identities of young British Muslim
women and initiates new discourses, as narrated by the women, on subjects including
religious interpretation and practice, feminism, media representation and social cohesion. In
the research findings I propose an evolving British-Muslim identity among Muslim youth (in
this case young women) which is distinct from that of their parents; a theological articulation
of a 'feminist' struggle for women's rights; and the need to engage with the media and others
to create positive representations of Muslim women. Experiences with DSTs indicate the
potential of personal narratives and interaction for the purposes of inter-community dialogue
