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The purpose of this paper is to draw a map of the general features of epistemological and critical concerns in contemporary Islamic philosophy. This study will not be confined to the domain of academic philosophy or to those who are professionals in the field of philosophy.

The paper adopted the critical rational approach in dealing with contemporary Islamic philosophy in the Arab world. The scope will include scholars from different fields of epistemology who tried to present a “vision” of the attitude that should be adopted in facing the challenges of the age and the problems of the nation on the epistemological level or the political, economic and social levels.

There is a need for a philosophy of action and progress rather than a philosophy that is based on abstract ideas and theories and of words/rhetoric. The ethics required to accomplish this ought to identify the attributes of the citizen who can reach self-actualization through legitimate means based on a progress agenda with theoretical and philosophical foundations.

Because a critical rational approach can be dealt with from different perspectives, this paper will adopt the classification of the principal intellectual trends: the reformist, secular and liberal.

This paper covers a long time span to determine whether the philosophical projects have been effective.

This paper, which criticizes the philosophic projects that are theoretically unsound and that do not address real social problems (like poverty), argues the need for a philosophy of progress and action. This will lead to devising an agenda that addresses the challenges the society is facing and to finding alternative and creative solutions resulting in development.

Our purpose in this paper is three‐fold. First, we shall briefly describe what is almost a truism— that is, the classical (especially the Greek) intellectual heritage of the Arab‐Islamic scholars upon which the latter, imbued by their young faith, developed their own comprehensive synthesis. Second, as part of that synthesis, we shall explore briefly the economic thought of a few early‐medieval Arab‐Islamic scholastics who extended that heritage and wrote on numerous issues of human concern, including economics. Those discourses took place during what is sometimes called the “golden age” of Islam — a period that coincided roughly with the so‐called Dark Age of Europe. Parenthetically, it might be noted that one of 20th century's most prominent economists, the late Joseph Schumpeter (1883–1950) had, unfortunately for the continuity and evolution of human intellectual tradition, declared that period as “the Great Gap,” representing “blank centuries,” during which nothing of significance to economics, or for that matter to any field, was said or written anywhere — as though there was a complete lacuna over intellectual evolution throughout the rest of the world (Schumpeter, 52, 74; see Ghazanfar, 1991). And finally, we will provide some evidence as to the historically influential linkages of the Arab‐Islamic thought, including economic thought, with the Latin‐European scholastics‐a phenomenon that facilitated the European intellectual evolution. An underlying theme of this paper is predicated on the premise that the classical tradition (i.e., Greek knowledge, though not exclusively) is part of a long historical continuum that represents the inextricably linked Judeo‐Christian‐and‐Islamic tradition of the West. This theme, though not common appreciated, is amply corroborated through the writings of well‐known scholars from the East and the West (see, for example, Durant, Haskins, Myers, O'Leary, Said, Sarton, Sharif, and others).

This paper aims to investigate the perceptions of Omani citizens toward the use of social media by the government for participatory and interactive relationships. More precisely, the descriptive nature of the study resides in its ability to explain how social media users regard the current status and levels of presence, transparency, engagement, responsiveness and trust about the current use of social media by the Omani Government.

A quantitative approach was used to collect data. This was done via a self-administered questionnaire from a return sample of 1,769 citizens drawn from different places in Oman. These citizens were considered as well-informed and regular active users of social media. The reviewed literature provided a basis for the construct of the questionnaire.

The overall results indicated modest levels of agreement in all of the investigated factors. The neutral findings suggest that there is a level of uncertainty among the respondents regarding how the government is determining the potential of social media for participatory and interactive relationships. Findings in this study advocate the outcomes of the recent Arab Social Media Report, plus the few relevant studies included in the literature, which nearly stated that although there is a growing use of social media among citizens, governments are failing to take full advantage of social media. Governments are also failing to engage citizens to design and deliver more efficient and collaborative services, per this study’s findings.

The findings call for the importance of strategically framing the use of participatory social media by the government. In a broader sense, the findings of this study are beneficial to all contexts that share similar political and socio-economic philosophy, especially the Arab states and most of the developing countries. The findings provide insights for governments in need of developing social media strategies to promote more collaborative and interactive governance.

The study aids in understanding the views of citizens who are the current major players in a highly technology-driven environment. This environment is found to be transforming the relationship between citizens and governments. The study adds knowledge to the currently scarce body of literature dealing with issues pertaining to citizen–government relationships in social media in the Arab states, and similar contexts in developing countries. Its findings may provide valuable insights for policy makers to leverage collaborative relationships between governments and citizens.

This is a review article on the effectiveness of cross‐cultural managements of multinational companies. Analysis is based on the relationships between national and corporate culture and these corporate cultures vary across nations and how multinational companies can adopt the national differences.

Academic institutions and their libraries in the Middle East have taken a new turn after the petrodollar boom. Prior to this boom these institutions and their libraries were very poor in many respects. The most noteworthy changes occurred in the Arab OAPEC countries, especially in the Arabian Gulf, and became possible because of the generous budget allocated to the development of education. At present there are 17 universities in the Arabian Gulf and they are divided among six countries, as follows: Saudi Arabia 7, Iraq 6, United Arab Emirates 1, Kuwait 1, Qatar 1 and Bahrain 1. The oldest universities are King Saud University (KSU) (formerly the University of Riyadh) in Saudi Arabia, and the University of Baghdad in Iraq; both were founded in 1957. Most universities came into existence in the 1960s and 1970s (nine universities in the 1960s and six in the 1970s). The most recent is the Arabian Gulf University (AGU) in Bahrain, supported by the Arab Bureau of Education for the Arabian Gulf states. Another university which is under construction is the Sultan Qaboos University (SQU) in Oman; this will be inaugurated formally in Autumn 1986. In Bahrain a university was announced on May 24, 1986 to be formed by merging the two existing major institutions: University College of Arts, Science and Education (UCB) and the Gulf Polytechnic (GP). Plans have already been approved for the construction of a university library building to merge the collections of the UCB and GP libraries.

The purpose of this paper is to explore the distinctive decision‐making style of Alshura (participative approach) and its role in governance of Muslim states to provide insight of this pioneering democratic approach to decision making. The paper provides further knowledge of an issue that is not so known to many readers outside the Islamic world.

Review of literature of both Western and Muslim countries and exploration and interpretation of Quranic citation and practical life of the prophet of Islam.

Alshura is an essential decision making process initiated by Islam more than 14 centuries ago. It peruses a participative approach to decision making, depending on its practice on consultation in order that more appropriate decisions are made. This system is legislative, comprehensive, flexible, and gives people opportunities to create and develop necessary laws to satisfy the specific needs of a certain period of time.

The paper can be developed further through empirical research to provide a much more focused picture about the practicality of Alshura method.

Understanding the shuratic process to decision making is important to managers operating in Muslim countries. Muslims have a firm belief that Alshura is a more systematic approach to worldly matters that may bring about more fruitful implementation of decisions and results.

The research is important because it extends knowledge of traditional methods of decision making in an Arab/Muslim state.

The wave of revolutions referred to as the Arab Spring has significantly impacted organizations and contributed to market turbulence. Focusing on spiritual leadership and employee religious values as key determinants of organizational survival in Muslim-majority markets, this paper aims to provide a conceptual framework that can offset consequences of turbulence by leveraging employees’ spiritual foundations to provide a sense of optimism and collective thinking that is vital in times of uncertainty.

The paper reviews the state of turbulence post the Arab Spring and its impact on organizations. It discusses the literature on uncertainty and spiritual leadership, and draws from Islamic human resource literature to identify specific religious values engrained in the local culture.

A multi-staged conceptual model is presented that draws from Islamic principles of Sabr (perseverance), Tawakkul (reliance on God), Ihsan (excelling in work), Reda (acceptance of outcomes) and Al-Amal Al-Jemae’e (teamwork). The multi-staged model can help firms react effectively to turbulence while building their connection to their employee base in Muslim-majority markets.

The paper also advances theoretical work on organizational responses to turbulence, focusing on markets that have received significantly less scholarly attention. Drawing from local spiritual values in a part of the world where religious teachings influence both social and economic aspects of life is an untapped opportunity. It highlights an innovative and important application of religious values in a post-conflict context, and explores a conceptual model that is embedded in the local context rather than borrowing from Western-based models.

Chris Provis (2017) has discussed Aristotle’s Doctrine of the Mean and its counterpart in Confucianism. The Doctrine of the Mean informs an agent that ‘acting as a virtuous person will often be constituted by avoidance of choosing excess or deficiency’ (Provis, 2017, p. 118). Indeed, Provis (2017) argues against any act ‘oriented towards maximisation’ (p. 127). Provis’s (2017) focus is the encounter ‘between European and East Asian ethical traditions’ (p. 116). Our chapter is a response to Provis (2017). We respond to Provis (2017) by exploring a debate amongst Jewish scholars which originated in North Africa. Some of these scholars advocated Aristotle’s Mean. But others advocated forsaking that Mean and pursuing the extreme.

The purpose of the paper is to start a dialogue about the differences between Western and Eastern cultures in the way they conceptualize knowledge, and to discuss the implications of these differences for global intellectual capital (IC) theory and practice.

A systematic metaphor analysis of the concept of knowledge and IC is used to identify common Western conceptualizations of knowledge in the IC literature, and is combined with a review of philosophical knowledge conceptualizations in the main streams of Asian philosophy.

Basic differences were found in the way knowledge is conceptualized. In Western IC literature, common metaphors for knowledge include knowledge as a thing and knowledge as capital. In Asian thought, knowledge is seen as unfolding truth based upon a unity of universe and human self and of knowledge and action.

Western conceptualizations of knowledge, embedded in terms like intellectual capital and knowledge management, cannot be transferred to Asian business without considering the local view on knowledge. Asian conceptualizations of knowledge should play an important role in the further development of a knowledge‐based theory and practice of the firm.

Western IC theorists will have to be cautious of monopolizing their thesis as a universal theory of IC. There is a need for cultural differentiation also regarding IC, as the conceptualization of knowledge is always featured by the main trends in a philosophical tradition.