Arailym Shanbayeva , Zhanna Kantarbayeva, Ainura Kurmanaliyeva
et al.
Islam places a premium on literacy and the transmission of knowledge. Early Islamic education began in mosques, with circles where instructors taught Qurʼanic recitation, law and poetry. By the 10th century these circles evolved into independent madrasas – colleges offering both religious and secular instruction and training administrative officials. The madrasas spread along the Silk Roads and became universal centres of learning, combining theology with sciences such as astronomy, medicine and literature. In the Kazakh steppe the madrasa served as a bridge between Islamic civilisation and nomadic culture. This article reviews the evolution of madrasas in Kazakhstan, examines their curricula and social roles across different historical stages, and analyses how theological imperatives shaped their development. The study combines historical, comparative and content analysis of primary sources and secondary literature. Findings indicate that Kazakh madrasas mirrored broader Islamic trends while adapting to local conditions. They produced leading scholars and secular intellectuals, weathered Soviet suppression and experienced revival after independence. Theological aims, particularly the promotion of Sunni orthodoxy and the cultivation of piety, remained a constant thread. This article contributes a periodized synthesis of Kazakh madrasa development that explicitly links institutional change to theological aims and steppe socio-economic constraints. It also brings together comparative curricular evidence and an annotated inventory of key madrasas to support the historical argument.
The digital era presents new ethical challenges in the distribution and consumption of information, particularly amid disparities in access to and production of global knowledge. This study aims to examine the concept of amanah in Islamic theology as an ethical framework addressing the issue of digital information inequality. Employing a descriptive qualitative approach and literature-based research methods, primary data were derived from verses of the Qur’an and hadith, supported by secondary literature from contemporary studies. The analysis was conducted using the Miles, Huberman, and Saldaña model, covering data condensation, presentation, and verification, with source triangulation employed for data validity. The findings indicate that amanah is not merely an individual moral value but a collective ethic capable of structurally intervening in digital information systems. Values such as justice, tabayyun, islah, and khilafah serve as theological foundations for building a just, inclusive, and civilised information ecosystem. This study emphasises the importance of integrating Islamic values into information policy and encourages the development of a spiritually accountable Islamic digital epistemology.
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et al.
We present the fascinating phenomena of resonant radiation emitted by transient rogue waves in cubic and quadratic nonlinear media, particularly those shed from Peregrine solitons, one of the main wavepackets used today to model real-world rogue waves. In cubic media, it turns out that the emission of radiation from a Peregrine soliton can be attributed to the presence of higher-order dispersion, but is affected by the intrinsic local longitudinal variation of the soliton wavenumber. In quadratic media, we reveal that a two-color Peregrine rogue wave can resonantly radiate dispersive waves even in the absence of higher-order dispersion, subjected to a phase-matching mechanism that involves the second-harmonic wave, and to a concomitant difference-frequency generation process. In both cubic and quadratic media, we provide simple analytic criteria for calculating the radiated frequencies in terms of material parameters, showing excellent agreement with numerical simulations.
Religion and peace have been almost mutual companions from time immemorial and in different cultures all over the world. This is simply because the vast majority of adherents and leaders of different religions still hold that true religion is a source and guarantor of individual and societal peace. Religion has the capacity to bring people together based on the increased trust and love it can introduce in the hearts of the people. However, gaps exist between the text and the practice of religion. The gap between peace and conflict in religion of finding common grounds for the maintenance of peaceful and harmonious relationships remains a prime commodity. This paper prevents an overview of this gap among world religions and the need to close the gap in order to achieve peaceful coexistence. The research used secondary data. political feud/elite conspiracy theory was adopted.
Christian views of Islam have evolved significantly over the centuries, reflecting a complex interplay of theological interpretations and historical contexts. In the contemporary world, Christians and Muslims make up the world’s two largest religious communities, together comprising somewhere between a third and half of the world’s population. The relationship between them is, therefore, important. This article outlines Christian thinking about Islam as it has developed over the centuries, in different contexts and in different regions of the world, focusing initially on the four main interpretations which emerged in the early medieval period: Islam as fulfilment of God’s promise to Abraham; Islam as God’s judgment on an erring Christian church; Islam as a Christian heresy; and Islam as ‘the Antichrist’. The article then outlines the further elaboration of these views in the later medieval era, in both the East (debate and exchange), and the West (crusade, study, and mission). In the modern era, Christian thinking about Islam is outlined through a survey of opinion in the Reformation and the Enlightenment, followed by an overview of missionary thinking in the age of empire. Finally, in outlining Christian thinking about Islam since the Second World War, use is made of the typology – widely used in the theology of religions – of ‘exclusivism’, ‘inclusivism’, and ‘pluralism’.
Un episodio del Satiricón recoge el rapado de las cabelleras de Encolpio y Gitón en la nave de Licas a la luz de la luna. Licas interpretó el evento como un sacrilegio asociado al ultimum votum de los marineros en caso de naufragio. Se examina el ritual y la lectura que hace el capitán del buque y se llega a la conclusión de que el proceso se basa en el protocolo seguido en Roma en el caso de acontecer un prodigio. Hasta que este no había sido reconocido como tal por el Senado, no se consideraba un fenómeno extraordinario. Se atribuye el ahogamiento de Licas en el mar a no haber llevado a cabo la purificación que él había prescrito. Su castigo se debería a la venganza de los démones asociados a los actos de purificación, aunque el instrumento debió ser Neptuno.
Emily G. Simmonds, K. P. Adjei, Christoffer Wold Andersen
et al.
: How do we know how much we know? Quantifying uncertainty associated with our modelling work is the only way we can answer how much we know about any phenomenon. With quantitative science now highly influential in the public sphere and the results from models translating into action, we must support our conclusions with sufficient rigour to produce useful, reproducible results. Incomplete consideration of model-based uncertainties can lead to false conclusions with real world impacts. Despite these potentially damaging consequences, uncertainty consideration is incomplete both within and across scientific fields. We take a unique interdisciplinary approach and conduct a systematic audit of model-related uncertainty quantification from seven scientific fields, spanning the biological, physical, and social sciences. Our results show no single field is achieving complete consideration of model uncertainties, but together we can fill the gaps. We propose opportunities to improve the quantification of uncertainty through use of a source framework for uncertainty consideration, model type specific guidelines, improved presentation, and shared best practice. We also identify shared outstanding challenges (uncertainty in input data, balancing trade-offs, error propagation, and defining how much uncertainty is required). Finally, we make nine concrete recommendations for current practice (following good practice guidelines and an uncertainty checklist, presenting uncertainty numerically, and propagating model-related uncertainty into conclusions), future research priorities (uncertainty in input data, quantifying uncertainty in complex models, and the importance of missing uncertainty in different contexts), and general research standards across the sciences (transparency about study limitations and dedicated uncertainty sections of manuscripts).
We consider the peculiarity of unique events, such as those of a natural, evolutionary, and social nature. In particular, we consider unique social events that have had either the claim or the vocation of being salvific for humanity, such as the introduction over time of the Torah, Hinduism, Buddhism, Christianity, and Islam. We question how the claimed, general salvific vocation contrasts, or is inconsistent with, the non-retroactive temporality and locality of such events, which could not have happened otherwise. This undeclared and philosophically unsolved inconsistency then reappears in subsequent cultural contradictions and inadequacies, political and social allowances such as, for instance, homo-centrism and a pathological relation with Nature. In the case of Christianity, this inconsistency is represented by the painting reproduced in the article, a work in which the excluded humans and other living beings are represented as astonished by the occurrence in this moment, and in such an unnatural context. Furthermore, we consider the original understanding as related to concepts of classical physics, or of such concepts naively adopted within the texts considered sacred. However, in some religions, such as Christianity, the inconsistency is theologically solved. We stress the need to update the ancient original elementary, naïve, pre-classic philosophical and conceptual frameworks used so that these alleged inconsistencies and contradictions may be not only theologically solved, but also conceptually solved in more complex understandings of the world, for example, considering relativistic time, long-range interdependence, quantum entanglement, and theories of the universe. Without this update, the unique saving events can affect only religiously, that is, optionally, on the scientific and philosophical conceptions used. Without this adjustment, homo-centrist illusion and egoism prevail as the natural, linear consequential attitude without raising these questions. It rather assumes that the intervention is for involved human beings, and moreover for those who have had and are lucky enough to receive and practice it, ignoring the enormous inconsistency within the message itself, and its presumed general and available salvific nature. This requires theological, philosophical, and scientific interdisciplinarity. The theme concerns inconsistencies within and superficiality of the narratives and their treatment of the unique, salvific events, without any reference to possible general and retroactive effects of how these events are represented in the painting. We conclude that the subject should be debated by taking into account contemporary understandings, such as relativistic space and time, quantum physics, and of the universe, with new philosophical and anthropological approaches. This should be a matter of responsible philosophical and theological interdisciplinary debate involving science, suitable to establish new understandings.
It is an issue of already longstanding significance in philosophy of religion after John Hick, that is of differing models of religious consciousness, in the frame of interreligious relations which is tackled in the paper but it is done on the basis of the texts of a concrete philosopher and the narratives around his figure. One of the most eminent Naiyayikas, Udayana (11th C.A.D.), is singled out, as the author of the very renown composition in verse Nyāyakusumaňjali offering arguments for the existence of God (Īśvara) in the framework of polemics with the anti-theistic schools and the anti-Buddhist fundamental compendium Ātmatattvaviveka, along with the stories about his very resolute and victorious struggle against Buddhism in the epoch of the latter’s final extirpation from India. The author comes to conclusion that the features of exclusivism, inclusivism and gradualism are detected in his texts and traditions around him and, therefore, any univocal authentication of his attitude to otherwise-minded and those of other faiths is impossible. While participating in the supplantation of Buddhism from India, Udayana displays very resolute exclusivism. When he addresses the educated audience sermonizing his philosophical theism, he uses purely inclusivistic strategy of uncovering implicit knowledge of Īśvara even with those very far removed from the truth. And when he attempts to locate Nyāya on the map of philosophical world-views he uses gradualism (along with implicit inclusivism) as “philosophy of ascent” of the truth from lower to higher levels. As is impossible as well to mark out of his attitudes the so-called pluralism (the conception of equivalency of religions) considered by Hick as fundamental advantage of Eastern religions over the Western ones. Comparativistic parallels along with differences (Calvin’s conception of “the seed of religion”, Rahner’s conception of anonyme Christians and Hegel’s gradualism are taken into account) and some specification of the main categories of interreligious relations are also offered in the paper.
There is an unending critical chasm regarding the roots of Lawrence’s strange theology of ‘dark gods. His fiction such as Women in Love reveals a pretentious and dull world of extended symbols. Most prominent symbols are associated with sexual contents where characters are acutely aware of each other’s sexuality. Therefore, it is evident that many readers are unable to grasp Lawrence’s world, apparently because of his literary sensibility of rich religious symbolism. Furthermore, Lawrence’s ideas and symbols can be seen in the critical tradition of psychoanalysis and in post-modern fashion. This paper argues that symbols in Lawrence’s fiction, particularly in his Woman in Love have a religious and mystical connotation. This aspect of Lawrence’s symbolism can be appreciated profitably with some parallel analysis of Rumi’s mystical poetry. The paper has taken most prominent themes of love, ecstasy and union and their symbolic delineation in Woman in Love, analyzing them with Rumi’s handling of the aforementioned themes. Lawrence’s religious vision is clear in his use of biblical symbols in his fiction, however, his world is not based on Biblical world alone, for he calls Bible the Jewish moral book and a stick to beat an immoral dog, however, he was very much fascinated by the symbols and fantasies in the Apocalypse. He says that symbols in the Apocalypse lead us to the Chaldean and to Persian. There is a deep connection between Lawrence`s appreciation of ancient eastern myths and his use of symbolism, as this paper has argued, reveals a connection between Lawrence`s symbolism and the ancient Persian religions and medieval Sufism of Rumi and others, which has influenced Lawrence’s imaginations.
Keywords: love, mystical, symbolism
English literature, Language. Linguistic theory. Comparative grammar
Muslims on every continent have responded in a great variety of ways to the challenges of colonial modernity. Yet, it is also possible to examine broader currents within this diversity. Fundamentalism, modernism, and traditionalism are global currents which also overlap with other religions, such as Christianity or Hinduism. However, these contested and unstable categories only loosely designate internally diverse currents comprised of complex sub-currents as well as countercurrents. Fundamentalism, for example, has been used to designate various Wahhabi or Salafi movements. Modernism can refer to liberal, progressive, and even postmodern Islamic movements. Traditionalism generally refers to those movements which claim continuity with classical lineages, especially in jurisprudence (<i>fiqh</i>), doctrine (<i>‘aqîda</i>), and spirituality (<i>tasawwuf</i>). Muslims associated with this current generally identify as <i>Traditional</i> rather than <i>Traditionalist</i>. Traditional Islam is a global community whose participants adhere to several Sunni and Shia lineages and share a common discourse, network, and aesthetics. These participants typically depict fundamentalism as too rigid and literalist, and modernism as too eager to capitulate to Western ideologies and prone to unorthodox interpretations of Islam. However, rather than hostility and conflict with the West, Traditional Muslims tend to promote peaceful inter-civilisational dialogue, based on shared values in terms of spirituality, ethics, and indeed geopolitical stability. Morocco has emerged as a hub of Traditional Islam, along with other countries such as Jordan. It is pursuing an official policy to reinforce its reputation as the centre of a Western Islamic tradition that converges around the following four central elements: (1) veneration of the Prophet Muḥammad’s descendants (sharifism); (2) Maliki <i>fiqh</i>; (3) Ash’ari <i>‘aqîda</i>; (4) Junaydi <i>tasawwuf.</i> This article examines how Morocco is actively engaged in shaping the regional and global Traditional Islamic community. It also proposes a decolonial world-systems analysis of how Traditional Islamic discourse relates to the lived experiences of Muslims in places such as Morocco. Based on this analysis, this article concludes that a credibility problem impedes efforts by Traditional Muslims to defend the unique ways of being, knowing, and behaving developed by Muslims against the ongoing genocidal threat of colonial modernity.
Antony D. Gee, The disembodied voice of Mike Barrett (DVoMB)
Hi Mike .... I had the idea yesterday to submit some of my music pieces as part of an abstract submission to "Voices: A World Forum for Music Therapy to explore the topic of language and power in music therapy. " posted yesterday. These are the starting lines of the abstract. The entire submission can be found in the PDF which includes the entire abstract-submission and review process. This submission is in two parts. The first part is the original abstract which was considered as a complete submission. Part 1 contains a proactive engagement with The disembodied voice of Mike Barrett. The second part is the dialogue between the reviewer, lead author, and editors during the review process.
The culture of wine as a traditional drink in the countries of Southern Europe is determined by the geographical, ethnographic, and historical context, at the same time it is associated with national identification. In the case of Spain, wine plays the role of a friendly union, an element of active communication, is a sociocultural behavioral norm. Through the history of wine-making, the key stages of the country’s development can be traced: from ancient settlements to the European Union, variety of backgrounds, traditions and religions, etc. adding to the long history of wine on the territory of today’s Spain. The theme of wine is reflected in the works of famous Spanish philosophers, writers and artists as a stable tradition, a symbol of community, celebration, creativity, at the same time melancholy and sadness, as a typical Spanish dualism of attitude to life. It is noted that wine was not only viewed as a means of recreation, but also a powerful double-edged social factor, both pacifying and disorganizing. Taverns became people’s universities, and cafes with their tertulias became the center of intellectual life. Wine is an important economic component, the vineyard zones cover the whole country, with its main wine-making regions — from Rioja to Jerez — renowned around the world. Hundreds of varieties of wines are produced, which differ in denomination, aging, reputation, and popularity on the world market and with tourists. Spain has a leading position in this area. At present, bars, restaurants, and taverns, as public spaces suitable for big parties and family gatherings alike, have become not only a place of spending one’s pastime, but also a platform for political discussions, a place where certain political forces manipulate their influence, where polar views on the current and future agenda are in confrontation: the globalization of the society and cultural unification, or the preservation of unique customs and traditions. Wine culture is dynamic, it manifests itself in a new form in the younger generation, the latest gender and progressive norms appear, the simple, down-to-earth consumption characteristic of the bar culture displaces the spiritual component. The loss of traditions, including the wine culture, is dangerous for the society. It will have negative consequences for the country, will cause damage to its attractiveness for investors and tourists, and hurt the very image of their motherland the Spanish hold dear. Wine remains an important part of the national heritage, material, and spiritual culture of Spain.
Terrorism in the name of religion continues to occur in various places around the world. Religious motives are often used as the basis for acts of terrorism. This article studies whether the roots of violence in religions tend to encourage terrorism and how religions, especially, Christianity can take part to overcome terrorism. In the first part, it examined the roots of violence, specifically in three world religions: Judaism, Christianity and Islam. The second part discusses the role of the state and religions in combating terrorism. In the third part, this article offers a theology of mission amidst terror and how the church participates in this calling. Religion cannot be used to justify terrorism; therefore, there is a need for theology of mission to give a theological basis towards peace. Religions together with the state take part to combat terrorism. This research is limited to the three religions Judaism, Christianity and Islam. This article utilised literature research. It also specifically included the context of Indonesia.
Intradisciplinary and/or interdisciplinary implications: The article considers political and socio-economic factors besides religious motives that cause terrorism. This article challenges theology of mission amidst the terror and contributes to practical theology such as the role of the state and religions, specifically Christianity on the role of the church towards peace.
For the safe sharing pre-trained language models, no guidelines exist at present owing to the difficulty in estimating the upper bound of the risk of privacy leakage. One problem is that previous studies have assessed the risk for different real-world privacy leakage scenarios and attack methods, which reduces the portability of the findings. To tackle this problem, we represent complex real-world privacy leakage scenarios under a universal parameterization, \textit{Knowledge, Anonymization, Resource, and Target} (KART). KART parameterization has two merits: (i) it clarifies the definition of privacy leakage in each experiment and (ii) it improves the comparability of the findings of risk assessments. We show that previous studies can be simply reviewed by parameterizing the scenarios with KART. We also demonstrate privacy risk assessments in different scenarios under the same attack method, which suggests that KART helps approximate the upper bound of risk under a specific attack or scenario. We believe that KART helps integrate past and future findings on privacy risk and will contribute to a standard for sharing language models.
This article uses the philosophical work of Marcel Gauchet to consider what the contributions of religions to the spiritual dimension to individuation and individualization could be in democratic modernity. One of Gauchet's main theses is what he calls the exit of the religion. Several clarifications on the Gauchetian thought of politics, religion and education are firstly made. Controversies with other contemporary thinkers about religion are discussed (part 1). Then we turn to the potential place and role of spiritualities in a society of individuals (part 2). Such clarification conditions a better understanding of the way education can grasp the spiritual challenge in an autonomous world. Finally, the conditions for enabling this comprehension in the framework of “ french laïcité” are considered (part 3).