72 research outputs found
sj-docx-1-cpc-10.1177_10556656231185218 - Supplemental material for Association of <i>MSX1</i> Gene Variants with Nonsyndromic Cleft Lip and/or Palate in the Pakistani Population
No full textSupplemental material, sj-docx-1-cpc-10.1177_10556656231185218 for Association of MSX1 Gene Variants with Nonsyndromic Cleft Lip and/or Palate in
the Pakistani Population by Anny Memon, Fariha Fatima Khidiri and
Yar Muhammad Waryah, Roohi Nigar,
Munir Ahmad Bhinder, Ahmed Muhammad Shaikh, Hina Shaikh, Ali Muhammad Waryah in The Cleft Palate Craniofacial Journal</p
Hydraulic simulations to evaluate and predict design and operation of the Chashma Right Bank Canal
No full textIrrigation systems / Irrigation canals / Flow control / Velocity / Canal regulation techniques / Hydraulics / Simulation models / Design / Operations / Crop-based irrigation / Distributary canals / Water delivery / Policy / Protective irrigation / Water allocation / Water requirements / Sedimentation / Water distribution / Equity / Water conveyance / Pakistan / Chashma Right Bank Canal
Conversion of African Americans to Islam : a sociological analysis of the Nation of Islam and associated groups
No full text'Conversion of African Americans to Islam: A Sociological Analysis of the Nation of
Islam Associated groups' is an empirical study of the religious experience of people
who had/have distinctive features in terms of race, ethnicity and historical experience.
The purpose of this thesis is to demonstrate how African Americans' (AAs) conversion
experience in general, and the Nation of Islam associated groups' conversion in
particular, differ from the studies of recruitment and conversion in the sociology of
religion and New Religion Movements (NRMs). More specifically, their recruitment
and conversion experiences to Islam diverge from those who converted to mainstream
Islam. The study investigates how AAs' historical experience, soci-economic
difficulties and the racism they encountered shaped and influenced their religious
understanding.
Research methods involved participant observations, a survey questionnaire, interviews,
conversations, personal communications and correspondence. To collect ethnographic
data eleven months field research was conducted mainly in the Chicago area and on two
short visits to Detroit, and three years continued communications with Muslim officials
and academics in the area. During the field research and afterwards through personal
communication 181 survey questionnaire responses were received, and 23 Muslim
officials, academics and ordinary Muslims were interviewed through semi-structured,
unstructured interviews, conversation and correspondence.
The thesis begins with a brief history of Islam and Muslims in general and the African
American Muslims (AAMs) in particular. More emphasis is given on the historical
development of the Nation of Islam (NOl). Then in Chapter III, discussions of schisms
in the history of the NOT are examined from sociological perspectives of social and
religious movements. In Chapter IV I aimed to formulate my own perspective to
analyse and study the conversion experiences of AAMs to Islam. I used a multivariate
approach, considering selectively widely held conversion and recruitment theories in the
sociology of the religion. I consider in Chapter V the predisposing conditions for AAMs
that influence their decision-making to join in the NOT, for example, political and
nationalistic sentiments and socio-economic deprivations. In Chapter VI I have applied
different terms to describe their religious experiences, such as conversion, alteration and
reversion. I have analysed further their encounters with the NOT, the methods of
recruitment they used and their major motives for joining the NOT and converting to
Tslam. In the concluding chapters (Chapter VII VTTT) I describe the different responses
of AAMS to Islam following the death of Elijah Muhammad. It is found out that the
Islamic appeal has polarised. While Farakhan's NOT appeared to continue the tradition
and style of the old NOI with the emphasis on nationalistic and socio-economic factors,
Tmam W. D. Mohammed's community turned more to the religious and spiritual aspects
of Tslam. These different approaches led to a polarisation of the appeal of Tslam to
AAMS.
This thesis contributes to knowledge in four key areas; the sociology of religion and
religious movements, the sociology of social and nationalistic movements, religious and
Islamic studies
The role of the accused in English and Islamic criminal justice
No full textThis thesis is a comparative study of the role of the accused in the systems of
English and Islamic criminal justice. It seeks to explore the underlying
relationship between the individual and the state through an historical, structural
and contextual analysis of their rules relating to questioning and of confessions.
The analysis of the English system covers the period 1800 to 1984, with
particular reference to developments during the nineteenth century when the
foundations for the modern English state were established. The analysis of the
Islamic system combines traditionally Islamic and modern methods, assessing the
"Islamisation" movement in Malaysia through a religico-structural understanding
of juristic opinion from the four main schools of Sunnite jurisprudence.
The thesis contributes to existing knowledge on a number of levels: first, it
questions and revises the "myth" of "progress" that has dominated observations
of the history of the English criminal justice system; second, it elucidates the
relationship between Islamic law in theory and the law that is applied and
proposed in its name in Muslim states; third, it provides an analytical framework
for drawing comparisons between the underlying values of the systems of English
and Islamic criminal justice.
While acknowledging fundamental differences in terms of outlook and
articulation, the author concludes there are important similarities expressed
through such notions as "suspect" in the English system and "kafir"I"fasiq" in the
Islamic. These act as intermediate constitutional categories to whom the state
owe less protection. But the author notes also that these similarities are not
observed necessarily in the "law" which is implemented or proposed in Muslim
states; exact correspondence depends upon the over-arching political structure
and the institution of Caliphate.
The thesis is divided into six chapters: chapter one sets out the conventional view
of the historical development of English criminal procedure and evidence;
chapter two subjects that to a critique and chapter three offers a revised thesis.
Chapter four, explores methods for interpreting and explaining Islam; chapter
five sets out rules relating to confessions and questioning according to the four
Sunni schools; chapter six puts them into "context" through an examination of
the "Islamisation" process in Malaysia
Suicidal and homicidal tendencies after Lyme disease: an ignored problem
No full textAitzaz Munir,1 Muhammad Aadil,2 Ahmad Rehan Khan3 1Department of Psychiatry, Howard University, Washington, DC, USA; 2Department of Psychiatry, Rush University Medical Center, Chicago, IL, USA; 3Department of Psychiatry, University of North Dakota, Grand Forks, ND, USA We would like to applaud the author for conducting such an important study by performing a comprehensive assessment of suicide and its association with Lyme-associated diseases (LADs).1 It is the first study of its kind, and it raises a need for further investigation on this subject. Suicide is a major health care issue in the USA, contributing to almost 42,773 deaths in the USA in 2014.2 There is no data available specific to suicide associated with LAD. Dr Bransfield inferred the possible prevalence of suicide associated with LAD by an indirect method which revealed that 414,540 patients with LAD have suicidal ideation, 31,100 attempt suicide and a total of 1,244 commit suicide in the USA per year from LAD.1,2 View the original paper by Bransfield. 
Makna Abdun dalam surat Al Isra Ayat 1 perspektif Tafsir Al Munir
No full textABSTRAK
Penelitian ini dilatarbelakangi keagungan makna abdun pada surat al isra dan sesuatu yang berhubungan dengannya dengan penyebutan kata itu kepada Rasulullah. Abdun adalah sebutan untuk makhluk Allah yang sempurna dan memiliki derajat tersendiri. Banyaknya pendapat tentang kebenaran dan hal hal yang tersirat pada peristiwa khariqul adah (isra mi’raj) salah satunya adalah menguak kata bi’abdihi dan maknanya menurut Wahbah al-Zuhaily sebagai pokok utama kajian ini, yang kedua tentang bagaimana nilai spirit Abdun terhadap konteks saat ini.
Dalam menjawab permasalahan tersebut, digunakan metode penelitian library research (penelitian kepustakaan). Penelitian dilakukan dengan menggunakan metode analisis isi pada tafsir Al Munir karya Wahbah Al Zuhaily, dengan menggunakan teori (manhaj) tafsir tahlili. Analisis dilakukan mencari ayat al-Quran terdapat kata abdun, dengan cara teori pertama membahas mengenai makna abdun dan ditujukannya kepada siapa, dengan melalui pendekatan aspek bahasa dan yang melatarbelakangi turunnya ayat tersebut dan kaitannya dengan ayat lain.
Dengan hasil bahwa makna spiritualitas abdun pada QS. Al Isra ayat 1 menurut pendapat Wahbah Az-Zuhaili pada kitab tafsir Al-Munir adalah ‘abd (hamba) yang meliputi ruh dan jasad. Allah memberi sifat "hamba" kepada Muhammad saw. karena menghamba kepada Allah merupakan kedudukan yang paling mulia, semulia hubungan Tuhan (Allah) dengan hamba-Nya (Muhammad). Dalam posisi sebagai penerima wahyu, Allah juga menyebutnya dengan sifat yang sama yaitu sebagai hamba. Adapun Nilai spirit pada masa ini adalah nilai rendah hati sebagai seorang hamba biasa melihat sikap rasul yang tetap tawadhu’ setelah mendapat kemulyaan. Kemudian nilai kekokohan hubungan hamba dengan tuhannya karna kedekatannya, melalui media sholat yang merupakan syariat yang dibawa rasul pasca isra mi’raj.
ABSTRACT
This research is motivated by the majesty of abdun's meaning in surah al isra and something related to it by mentioning that word to the Prophet. In the view of society, the meaning of the word servant in abdun is very ordinary because it is used and well-known to be mentioned to people and ordinary people. Even though abdun is a term for Allah's creatures that are perfect and have their own degree. The background of this study is also based on the author's interest in the many opinions about the truth and things that are implied in the khariqul adah (isra mi'raj) event. The main points of this discussion are how the meaning of abdun in verse 1 of al isra and its spirituality, the second is about how an idealistic Abdun servant contained in this letter is accompanied by the thought of wahbah az zuhaily on Munir's interpretation.
In answering these problems, the author uses the research method of library research (library research). the author explains the two theoretical studies that will be studied, namely the first theory discusses the meaning of abdun in general, namely through the approach and the second theory uses the theory of the maudhu'i method in the study of verses about abdun within the scope of isra mi'raj. The object of research is a problem that will be studied by researchers. The problem is the meaning of abdun's spirituality in QS. Al Isra verse 1 according to Wahbah Az-Zuhaili's opinion on Al-Munir's commentary. Finally, the explanation that will be presented is about the meaning of the spirituality of abdun QS. Al Isra Verse 1 and Wahbah Az-Zuhaili's response in his commentary, namely Al-Munir.
Abdun in surah al isra verse 1 namely Muhammad saw.. The word al-'abd (servant) includes the soul and body. Here Allah gives the character of "servant" to Muhammad saw. because serving Allah is the most noble position. In his position as a recipient of revelation, Allah also calls him with the same nature, namely as a servant. According to the ijma of mufasir, what is meant by servant in lafadz ¬abdun is Rasulullah saw. isra'kan with the soul and body from Mecca to Baitul Maqdis. The argument, said the servant in God's word, that word is the name for the body and spirit.
مستخلص البحث
هذا البحث مدفوع بجلالة معنى عبدون في سورة الإسراء وما يتصل بها من ذكر تلك الكلمة للنبي. من وجهة نظر المجتمع ، فإن معنى كلمة خادم في عبدون عادي جدًا لأنها مستخدمة ومعروفة جيدًا يتم ذكرها للناس والناس العاديين. على الرغم من أن عبدون مصطلح يشير إلى مخلوقات الله الكاملة ولها درجتها الخاصة. تستند خلفية هذه الدراسة أيضًا إلى اهتمام المؤلف بالعديد من الآراء حول الحقيقة والأشياء المتضمنة في حدث خرق الأضحى (إسراء المعراج). النقاط الرئيسية في هذا النقاش هي كيف أن معنى عبدون في الآية 1 من الإسراء وروحانيتها ، والثاني حول كيف أن خادم عبدون المثالي الموجود في هذه الرسالة يصحبه فكر وهبة الزهيلي في تفسير منير.
في الإجابة على هذه المشكلات ، يستخدم المؤلف أسلوب البحث في البحث في المكتبات (البحث في المكتبات). يشرح المؤلف الدراستين النظريتين اللتين سيتم دراستهما ، وهما النظرية الأولى تناقش معنى عبدون بشكل عام ، أي من خلال المنهج ، والنظرية الثانية تستخدم نظرية المنهج الموضوي في دراسة الآيات عن عبدون ضمن نطاق إسراء المعراج. موضوع البحث مشكلة سيدرسها الباحثون. المشكلة هي معنى روحانية عبدون في QS. سورة الإسراء الآية 1 في رأي وهبة الزهيلي في شرح المنير. أخيرًا ، التفسير الذي سيتم تقديمه هو حول معنى روحانية عبدون كيو إس. سورة الإسراء 1 ورد وهبة الزهيلي في شرحه وهو المنير.
عبدون في سورة الإسراء الآية 1 أي رأى محمد .. وتشمل كلمة العبد الروح والجسد. هنا يعطي الله صفة "العبد" لمحمد رأى. لأن خدمة الله أشرف. في موقعه كمتلقي الوحي ، يدعوه الله أيضًا بنفس الطبيعة ، أي خادمًا. وبحسب إجماع المفسر فإن المراد بالعبد في لفادز عبدون هو منشار رسول الله. إسرائيل بالروح والجسد من مكة إلى بيت المقدس. الحجة ، قال العبد في كلام الله ، أن هذه الكلمة هي اسم الجسد والروح
Valorization of waste tire by pyrolysis and hydrothermal liquefaction: A mini-review
No full textAn amount of 1.5 billion waste tires has been generated every year, resulting in serious environmental problems and damaging human health caused by landfilling and direct burning. One of the most effective valorization processes for the waste tire is to convert it into energy. To achieve this objective, pyrolysis and hydrothermal liquefaction (HTL) as two major thermochemical conversion technologies have been widely applied for producing liquid fuel from waste tire. This produced tire oil can be either used for energy purposes but also as the precursor to synthesize valuable chemicals such as benzene, xylene, toluene, and limonene. Within this framework, this review extensively summarized the recent studies focusing on the tire oil production by pyrolysis and HTL, along with the current applications of waste tire-derived oil. In addition, the available research regarding the use of solid product obtained from pyrolysis and HTL as an alternative to activated carbon for wastewater treatment and reinforcing filler is discussed. Furthermore, future directions and the main conclusions are provided
Interpretasi sihir dalam Surah Al-Baqarah ayat 102 dan korelasinya pada era kontemporer: Studi komparatif Tafsir At-Thabari dan Tafsir Al-Munir
No full textABSTRAK
Ilmu merupakan hal penting dalam Islam, diperlukan untuk menjalankan peran sebagai khalifah di bumi. Pepatah "Tuntutlah ilmu walau sampai ke negeri Cina" menggarisbawahi pentingnya mencari ilmu tanpa batas. Ilmu, sebagai alat, bisa baik atau buruk tergantung penggunaannya. Sihir, sebagai salah satu cabang ilmu, juga demikian; ia bisa baik jika digunakan untuk kebaikan dan buruk jika disalahgunakan. Ulama berbeda pendapat tentang hukum mempelajari sihir. Mayoritas fuqaha dari mazhab Hanafi, Maliki, dan Hanbali menganggapnya haram bahkan kafir, kecuali dalam kondisi tertentu seperti melawan sihir jahat. Mazhab Syafi'i menganggap haram kecuali jika ada manfaat atau menghilangkan bahaya. Ironisnya, sihir sering digunakan untuk hal negatif, seperti kasus di Temanggung dan Surabaya yang melibatkan kekerasan dan penyalahgunaan ilmu sihir. Berdasarkan fenomena tersebut penulis penulis tertarik membahas tentang sihir dalam al-Qur'ān perspektif dua kitab tafsir. Penelitian ini mengkaji konsep sihir dalam Islam, dengan fokus pada interpretasi ayat 102 surah Al-Baqarah dari dua perspektif tafsir, yaitu Tafsir al-Munir karya Syeikh Wahbah az-Zuhaili dan Jami' al-Bayan fi Ta'wil al-Qur'an karya Abu Ja'far Muhammad bin Jarir ath-Thabari. Penelitian ini diharapkan memberikan wawasan lebih komprehensif dibanding penelitian sebelumnya.
Tujuan dari penelitian ini adalah untuk mengetahui metode penafsiran kitab Tafsir al-Munir dan Jami' al-Bayan fi Ta'wil al-Qur'an dan memaparkan penafsiran ayat tentang sihir menurut Syeikh Wahbah az-Zuhaili dan Abu Ja'far Muhammad bin Jarir ath-Thabari sehingga ditemukan persamaan dan perbedaan diantara kedua mufassir tersebut dan relevansinya di era kontemporer. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian Library Research. Menggunakan analisis teori komparatif untuk membandingkan penafsiran antara kedua mufassir. Data primer diambil dari kitab Tafsir Jami' al-Bayan fi Ta'wil al-Qur'an dan Tafsir al-Munir. Sedangkan data sekunder didapatkan dari buku, jurnal, skripsi dan literatur lainnya yang berkaitan dan mendukung penelitian ini.
Hasil penelitian menunjukkan bahwa Tafsir at-Thabari dengan metode tahlili dan pendekatan bil ma’tsur maupun Tafsir al-Munir dengan metode muqaran dan corak fiqhi-nya memiliki beberapa persamaan dan perbedaan. Persamaannya, kedua tafsir tersebut sepakat bahwa sihir merupakan perbuatan setan, kedua tafsir tersebut juga memberikan penekanan bahwa sihir tidak memiliki efek nyata kecuali dengan izin Allah. Selain itu, studi ini menemukan adanya perbedaan dalam pendekatan dan interpretasi antara Tafsir Al-Thabari dan Tafsir Al-Munir terkait dengan konteks sihir. At-Thabari lebih fokus pada analisis linguistik dan konteks tuduhan kepada Nabi Sulaiman, sedangkan Wahbah az-Zuhaili memberikan penjelasan yang lebih luas tentang sifat sihir dan hukumnya dalam konteks Islam.
ABSTRACT
Knowledge is an essential aspect of Islam, necessary for fulfilling the role of a khalifah (steward) on Earth. The proverb "Seek knowledge even as far as China" underscores the importance of pursuing knowledge without limits. Knowledge, as a tool, can be good or bad depending on its use. Magic, as a branch of knowledge, can also be good if used for good purposes and bad if misused. Scholars have different opinions on the legality of studying magic. The majority of fuqaha from the Hanafi, Maliki, and Hanbali schools consider it haram and even kufr (disbelief), except in certain conditions such as combating evil magic. The Shafi'i school considers it haram unless it provides a benefit or removes harm. Ironically, magic is often used for negative purposes, such as in cases in Temanggung and Surabaya involving violence and the misuse of magic. Based on these phenomena, the author is interested in discussing magic in the Qur'an from the perspective of two tafsir books. This study examines the concept of magic in Islam, focusing on the interpretation of verse 102 of Surah Al-Baqarah from two tafsir perspectives: Tafsir al-Munir by Sheikh Wahbah az-Zuhaili and Jami' al-Bayan fi Ta'wil al-Qur'an by Abu Ja'far Muhammad bin Jarir al-Tabari. This research is expected to provide a more comprehensive understanding compared to previous studies.
The objective of this research is to understand the interpretation methods of Tafsir al-Munir and Jami' al-Bayan fi Ta'wil al-Qur'an and to elucidate the interpretation of the verse about magic according to Sheikh Wahbah az-Zuhaili and Abu Ja'far Muhammad bin Jarir al-Tabari. It aims to find the similarities and differences between the two mufassir (interpreters) and their relevance in the contemporary era. This research employs a qualitative approach with a Library Research methodology. A comparative analysis theory is used to compare the interpretations of the two mufassir. Primary data are sourced from the Tafsir Jami' al-Bayan fi Ta'wil al-Qur'an and Tafsir al-Munir. Secondary data are obtained from books, journals, theses, and other relevant literature supporting this research.
The results show that both Tafsir al-Tabari, with its tahlili method and bil ma'tsur approach, and Tafsir al-Munir, with its muqaran method and fiqhi (jurisprudential) characteristics, have several similarities and differences. The similarities include that both tafsirs agree that magic is an act of Satan and emphasize that magic has no real effect except by Allah's permission. Additionally, the study found differences in the approach and interpretation between Tafsir al-Tabari and Tafsir al-Munir regarding the context of magic. Al-Tabari focuses more on linguistic analysis and the context of accusations against Prophet Solomon, while Wahbah az-Zuhaili provides a broader explanation of the nature of magic and its legal status within the context of Islam.
مستخلص البحث
العلم هو أمر مهم في الإسلام، وهو ضروري للقيام بدور الخليفة على الأرض. المثل القائل "اطلبوا العلم ولو في الصين" يؤكد على أهمية طلب العلم بلا حدود. العلم، كأداة، يمكن أن يكون جيدًا أو سيئًا حسب استخدامه. السحر، كأحد فروع العلم، كذلك؛ يمكن أن يكون جيدًا إذا استُخدم للخير وسيئًا إذا أسيء استخدامه. العلماء يختلفون في حكم تعلم السحر. أغلب الفقهاء من المذاهب الحنفي والمالكي والحنبلي يرونه حرامًا بل كفرًا، إلا في حالات معينة مثل محاربة السحر الشرير. المذهب الشافعي يراه حرامًا إلا إذا كان فيه منفعة أو دفع ضرر. ومن المفارقات أن السحر غالبًا ما يُستخدم لأغراض سلبية، مثل الحالات في تيمَنجُنج وسورابايا التي تتضمن العنف وسوء استخدام السحر. بناءً على هذه الظواهر، يهتم الكاتب بمناقشة السحر في القرآن من منظور تفسيرين. تبحث هذه الدراسة في مفهوم السحر في الإسلام، مع التركيز على تفسير الآية 102 من سورة البقرة من خلال تفسيرين: تفسير المنير للشيخ وهبة الزحيلي وجامع البيان في تأويل القرآن لأبو جعفر محمد بن جرير الطبري. يُتوقع أن توفر هذه الدراسة فهماً أكثر شمولاً مقارنة بالدراسات السابقة.
هدف هذه الدراسة هو معرفة منهجية التفسير في كتابي تفسير المنير وجامع البيان في تأويل القرآن وتوضيح تفسير الآية عن السحر وفقًا للشيخ وهبة الزحيلي وأبو جعفر محمد بن جرير الطبري لاكتشاف أوجه التشابه والاختلاف بين المفسرين ومدى صلتها بالعصر الحالي. تستخدم هذه الدراسة منهجية نوعية باستخدام نوع بحث مكتبي. يتم استخدام تحليل نظرية المقارنة لمقارنة تفسيرات المفسرين. البيانات الأولية مأخوذة من كتاب تفسير جامع البيان في تأويل القرآن وتفسير المنير. بينما تم الحصول على البيانات الثانوية من الكتب، المجلات، الأطروحات، والأدبيات الأخرى المتعلقة والداعمة لهذه الدراسة.
تظهر نتائج الدراسة أن تفسير الطبري بأسلوبه التحليلي ومنهجه بالرواية وتفسير المنير بأسلوبه المقارن وخصائصه الفقهية يتضمنان بعض أوجه التشابه والاختلاف. أوجه التشابه تشمل أن كلا التفسيرين يتفقان على أن السحر هو من عمل الشيطان، ويؤكدان أن السحر لا تأثير حقيقي له إلا بإذن الله. بالإضافة إلى ذلك، وجدت الدراسة وجود اختلافات في النهج والتفسير بين تفسير الطبري وتفسير المنير فيما يتعلق بسياق السحر. الطبري يركز أكثر على التحليل اللغوي وسياق الاتهامات ضد النبي سليمان، بينما يقدم وهبة الزحيلي شرحاً أوسع لطبيعة السحر وحكمه في سياق الإسلا
An Analysis of Allocative Efficiency of Wheat Growers in Northern Pakistan
No full textRestricted translog production model is used to estimate the allocative efficiency of wheat growers in Peshawar Valley. It is found that average allocative efficiency is 72 percent. To increase the allocative efficiency, farmers need to increase the use of nitrogen and phosphorous and decrease the use of tillage and irrigation.
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
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