118 research outputs found
Haneef Asadi as a Critic: حنیف اسعدی بحیثیت نقاد
No full textThis article presents a critical overview of the life, intellectual background, and poetic contribution of Haneef Ahmad Asadi, widely known in literary circles as Haneef Asadi. Born in 1919 in Shahjahanpur, India, and later settled in Karachi after the creation of Pakistan, Asadi was nurtured in a deeply religious and literary environment that shaped his personality and creative vision. Educated at Aligarh University, he balanced professional life with literary pursuits, remaining actively engaged in poetry alongside his service career. After performing Hajj, he devoted himself entirely to Hamd and Naat, reflecting a conscious spiritual transformation in his creative journey. His Naatia poetry is marked by profound love for the Prophet Muhammad (PBUH), sincerity of devotion, emotional depth, and refined artistic expression. His two celebrated Naat collections, Zikr-e-Khair-ul-Anam and Aap ﷺ, hold a significant place in Urdu Naat literature. The article also situates Asadi’s work within the broader framework of literary criticism, emphasizing how critical analysis seeks to understand the essence of creative literature by examining both artistic form and underlying principles. Through an analytical reading of Asadi’s poetry, the study highlights his lasting contribution to Urdu devotional poetry and his distinguished position among leading Naat poets of his time
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
Xylan deterioration approach: Purification and catalytic behavior optimization of a novel β-1,4-d-xylanohydrolase from Geobacillus stearothermophilus KIBGE-IB29
No full textThe β-1,4-d-xylanohydrolase is an industry valuable catalytic protein and used to synthesize xylooligosaccharides and xylose. In the current study, β-1,4-d-xylanohydrolase from Geobacillus stearothermophilus KIBGE-IB29 was partially purified up to 9.5-fold with a recovery yield of 52%. It exhibited optimal catalytic activity at pH-7.0 and 50 °C within 5 min. Almost 50% activity retained at pH-4.0 to 9.0 however, 70% activity observed within the range of 40 °C to 70 °C. The β-1,4-d-xylanohydrolase showed a significant hydrolytic pattern with 48.7 kDa molecular mass. It was found that the enzymatic activity improved up to 160% with 1.0 mM ethanol. Moreover, the activity of enzyme drastically increased up to 2.3 and 1.5 fold when incubated with Tween 80 and Triton X-100 (1.0 mM), respectively. The β-1,4-d-xylanohydrolase also retained 72% activity at −80 °C after 180 days. Such a remarkable biochemical properties of β-1,4-d-xylanohydrolase make it possible to forecast its potential use in textile and food industries. Keywords: Xylanohydrolase, Purification, Characterization, Catalysis, Thermal stability, Industrial us
Integration of waqf and Islamic microfinance for poverty reduction: case studies of Malaysia, Indonesia and Bangladesh
No full textThis report presents the output of two-year collaboration between the
Centre for Islamic Economics, IIUM and the Statistical, Economic, Social
Research and Training Centre for Islamic Countries (SESRIC) on a research
project that covered three OIC member countries namely, Malaysia,
Indonesia and Bangladesh. The report briefly examines the poverty profile
and poverty alleviation programs introduced in these countries. In doing so,
the report explored the possibility of integrating the institutions of Waqf
and microfinance as a model for poverty alleviation in the selected
countries. Depending on the successful operation of this model in these
three selected countries, this Integrated Waqf-based Islamic Microfinance
(IWIM) model is expected to be replicated in other OIC member countries
What did we lose when we took Dr Haneef's visa away?
No full textCountering terrorism means winning hearts and minds, writes GREG BARTON
ALTHOUGH no one died, 16 July 2007 can be added to the list of dates when Australia lost something in the struggle against terrorism. The decision by the immigration minister, Kevin Andrews, to revoke the professional employment visa of Dr Mohammed Haneef represents a heavy blow for the Indian doctor and his young family. It also represents a significant blow to Australian justice and to our efforts to counter terrorism. This is not to suggest a comparison to the loss that occurs when lives are snatched away and bodies maimed in the horrors of a terrorist attack, as happened in New York, Bali and Jakarta. Nor is it to suggest that the issues involved are simple and the answers clear. But something has been lost and we need to recognise that.
Terrorism is an awful thing. It works on the principle of leveraging impact and influence well beyond the initial and direct victims of criminal violence with the intention of bringing about political change. Terrorists do this in part by provoking the sort of political and security responses that can fuel their public relations and marketing efforts to sow seeds of doubt, cultivate sympathy and recruit support.
Modern terrorism is very much a struggle for hearts and minds. Our efforts to counter terrorism must likewise, if they are to be truly effective in the longer term, concern themselves with hearts and minds. Responding to perceptions and building trust are key elements in this struggle and we neglect them at our peril.
The British police understand this dynamic better than most police forces. It is a realisation learnt the hard way through decades of violence linked to the troubles in Northern Ireland. They understand the importance of community policing - of building rapport with the communities that terrorists claim to represent. They have learnt that without winning the confidence of these communities they cannot hope to win a lasting peace. And yet despite this awareness and much good work the British police acknowledge that have yet to win the trust and broad support of British Muslims and Muslim communities.
The Australian Federal Police have learnt much from both their British and Indonesian colleagues. Their remarkable success in our region deservers our praise and gratitude - many attacks have been thwarted and likely many lives saved. Consequently, when the AFP appeals to Kevin Andrews to use his powers to keep Haneef in detention we should carefully weigh the matter before jumping to conclusions about election year politics. And whilst it is certainly right that we should be concerned about antiterrorism legislation eroding civil liberties we also need to be mindful of the challenges facing police in anti-terrorism cases.
In Australia we have been quick to criticise the Indonesian courts when we perceive them to be too soft on terrorists but what we generally fail to understand is that courts in open democratic societies all around the world have found it difficult to successfully prosecute terrorists. Just as we learnt earlier with respect to organised crime, it is one thing to have reliable intelligence of criminal intent and collusion it is quite another thing to prove it, beyond reasonable doubt, in a court of law. The fact that Al Capone was finally bought to task on charges of tax evasion was certainly not because the FBI did not care about his racketeering.
So in general terms the frustration felt by the AFP in responding to terrorism threats is entirely understandable. All too often they are damned when they do take action and damned when they don’t.
Nevertheless, the facts as we know them in the case of Dr Mohammed Haneef demand that we give the matter careful scrutiny. The police, quite rightly, took time to make a careful investigation of the material evidence against him. At the end of this process, all they could say publicly against Haneef is that he “recklessly” passed on a pre-paid mobile phone SIM card, presumedly with sufficient remaining credit to be of some value, to his second cousin when he left Britain to come to work in Australia. Just how reckless this act was remains unclear. Did Haneef know enough about his cousin to recognise the danger that he posed? Clearly the Queensland magistrate who heard the evidence against Haneef judged him to be of sufficiently low risk to society to have granted him bail on the modest undertaking of $10,000.
Haneef’s passport had been handed in and it is reasonable to expect that, once out on bail, he would have been kept under careful police surveillance. It is understandable that the AFP might feel it necessary to continue working on the Haneef case but it is difficult to see what could possibly have been lost had he been allowed out on bail.
Sadly the cost of Kevin Andrew’s intervention is potentially very high indeed. There is, of course, the considerable personal cost to Haneef and his family. But quite about from this there is the inevitable ongoing cost to our efforts in countering terrorism.
Enduring success in our long struggle with terrorism will depend very much on people like those in the extended family of Dr Haneef speaking up when they see things that concern them. If such people feel that they cannot, or dare not, approach police to talk about the worrying behaviour of their cousin, their neighbour, or perhaps even their brother or son then we will all lose.
And if our carriage of justice is perceived as being partial and prejudicial then we risk not only being deprived of vital intelligence but also handing the terrorists a public relations bonanza that will serve to both lesson community vigilance and further expose vulnerable young idealists to the seductive allure of a global struggle for justice. •
Greg Barton is the Herb Feith Research Professor for the Study of Indonesia at Monash University where he works with both the Global Terrorism Research Centre and the Centre for Muslim Minorities and Islam Policy Studies. He is the author of Indonesia’s struggle: Jemaah Islamiyah and the Soul of Islam, published in APO’s Briefings series by UNSW Press.
Photo: Immigration Minister Kevin Andrews speaks during a press conference in Canberra on 16 July 2007 after cancelling the visa of Dr Mohamed Haneef. AAP Image/Alan Porritt
TOLERANCE AND CO-EXISTENCE IN MUSLIM INDIA; THE RELIGIOUS POLICY OF THE MUGHAL EMPIRE
No full textThe Indian peninsula is known for its multi-religious and multicultural identity. India, the birthplace of Hinduism and Indian culture, has accepted many local and foreign religions throughout History. India's meeting with Islam began with Arab merchants at the time of Prophet Muhammad (PBUH) and was completed with the military expeditions of Persian and Turkish rulers. The most important Muslim Empire in Indian history is the Mughal Empire, founded by Babur, the grandson of Timur. It ruled over many territories in the Indian sub-continent for three centuries. Recognizing Islam as a state religion, this empire has treated indigenous Hindus and the adherents of other religions that constitute the majority of the Indian population with extraordinary tolerance. Generally, these Muslim rulers allowed their citizens to live according to the religions they wanted, even though they destroyed some Hindu temples as a symbol of the authority change. These Muslim rulers even employed them in the governing body of the state. The most prominent example of this can be seen in the period of Akbar Shah of the Mughal Empire. This study examined how the Mughal Empire, which ruled for centuries in the Indian Peninsula, treated the non-Muslim subjects, especially the Hindus and how did they introduce the culture of co-existence, giving more importance for the period of Akbar, the great ruler of the Mughal Empire. Similarly, I will try to compare the millet system of the Ottoman Empire with those of Mughal’s religious policy using the comparative method
A comparative study of facebow transfer on hanau and whip-mix articulators
No full textAuthor - 1: Assistant Professor, Department of Prosthetic Dental
Sciences, College of Dentistry, King Saud University
Author - 2: Lecturer, Department of Restorative Dental Sciences,
College of Dentistry, King Saud University, P.O. Box 60169, Riyadh
11545, Saudi Arabia.Prior face-bow studies showed that the relationship of the plane of reference is not maintained as it is transferred from the patient to the articulator because the anterior third point of reference is not represented correctly on the articulators. The third point of reference which is orbital on the Hanau H2 articulator is located 7 mm above the condylar axis while that on the whip-mix articulator is at the level of the condylar axis.
The antero-posterior inclination of the occlusal plane of the maxillary casts of 30 subjects was transferred to the Hanau 158-H2 articulator by Hanau earpiece face- bow and compared to that transferred to the Whip-mix articulator by a quick mount face-bow. The results indicated that the sagittal inclination of the occlusal plane was greater in the Whip-mix articulator. This result suggested that the Frankfort plane-maxillary occlusal plane relationship that exists in the patient is not transferred as accurately to the Whip-mix articulator
Waqf as a socio-economic institution
No full textSyed Khalid Rashid’s lead paper titled ‘Potential of Waqf in Contemporary World’ is a welcome addition to the growing literature on waqf. This brief writeup focuses more on waqf as a ‘socio-economic institution’ and to place waqf as the ‘third’ or voluntary sector of the economy. It will raise some points on a variety of important‘issues’ essential for the revival of waqf which, it is hoped, will complement the lead article. In addition, this paper will share findings and draw from a research project (of which the author was a part of) on Waqf and Higher Education (termed as LRGSWaqf), to support arguments put forward
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