192 research outputs found
Part of speech (POS) tagging in Roman Urdu: datasets and models
No full textRoman Urdu is a prevalent medium of expression on social media, news websites, and text messages in the subcontinent, making it a valuable data source for social media and text analytics, particularly in the Indo-Pak perspective. However, despite the immense potential, limited efforts have been made in the area of Roman Urdu text analytics due to various complexities, such as a lack of a standard lexicon, the informal nature of the text, and the lack of text processing tools. The development of the Roman Urdu Part-of-Speech (POS) dataset and the implementation of a robust tagger hold immense importance for text analytics in Roman Urdu. In this work, we created a comprehensive, large-scale Roman Urdu POS dataset and developed a Roman Urdu POS tagger, laying the foundation for future advancements in advanced text analysis. Our approach involved the utilization of Hidden Markov Models, Neural Networks, state-of-the-art transformer models, and Large Language Models as baselines. In our work, we curated two distinct test datasets: one with lexical variation and the other without such variation. This approach allowed us to test the model’s robustness in handling different linguistic challenges posed by lexical variations. Our tagger yields high-quality output with an accuracy score of 96% without lexical variation and 86% on test data with lexical variations. We also evaluated state-of-the-art Large Language Models (GPT-4o and Llama-3-8B) in zero-shot and few-shot settings, with GPT-4o achieving up to 53.78% accuracy in the few-shot configuration, demonstrating a substantial performance gap compared to specialized models. This work establishes a comprehensive framework for Roman Urdu POS tagging that effectively addresses lexical variation challenges, providing essential resources and benchmarks for advancing Roman Urdu natural language processing research
STRATEGI PEMBERDAYAAN DANA ZAKAT PRODUKTIF DALAM MENINGKATKAN PEREKONOMIAN MASYARAKAT DI BAZNAS KABUPATEN TULUNGAGUNG
No full textTesis dengan judul “STRATEGI PEMBERDAYAAN DANA ZAKAT PRODUKTIF DALAM MENINGKATKAN PEREKONOMIAN MASYARAKAT DI BAZANAS KABUPATEN TULUNGAGUNG” ini ditulis oleh Ubaid Muhammad Baidlowi, NIM. 1880508220010, Program Studi Ekonomi Syariah Pascasarjana UIN Sayyid Ali Rahmatullah Tulungagung dengan pembimbing Prof. Dr. H. Agus Eko Sujianto, S.E., M.M dan Dr.H. Mashudi, M.Pd.I.
Kata Kunci: Strategi Pemberdayaan, Zakat Produktif, Perencanaan, Implementasi, Evaluasi
Penelitian ini dilatarbelakangi oleh adanya dana zakat produktif yang difungsikan untuk merubah para mustahik menjadi muzakki dengan program-program yang BAZNAS Tulungagung sediakan. Di mana beberapa program-program merupakan program yang beruapa inovasi serta pengembangan yang sesuai dengan zaman. Sehingga hal ini menjadikan menarik terkait strategi BAZNAS Tulungagung dalam upaya merubah msustahik menjadi muzakki melalui program yang telah disediakan.
Fokus penelitian ini ialah: (1) Bagaimana perencanaan pemberdayaan dana zakat produktif dalam meningkatkan perekonomian masyarakat di BAZNAS Kabupaten Tulungagung? ; (2) Bagaimana implementasi pemberdayaan dana zakat produktif dalam meningkatkan perekonomian masyarakat di BAZNAS Kabupaten Tulungagung? ; (3) Bagaimana evaluasi pemberdayaan dana zakat produktif dalam meningkatkan perekonomian masyarakat di BAZNAS Kabupaten Tulungagung?. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian studi kasus. Sumber data yang digunakan berupa data primer dan data sekunder. Teknik pengumpulan data yaitu observasi, wawancara mendalam dan dokumentasi. Teknik analisis data yang digunakan yaitu kondensasi data, penyajian data, pengambilan kesimpulan. Pengecekan kebasahan temyan menggunakan credibility, transferability, dependability dan confirmability.
Hasil penelitian menunjukkan bahwa: (1) Perencanaan BANZAS Tulunggaung dilakukan setaip tahun melalui Rapat Kerja Anggaran Tahunan (RKAT) yang didalamnya membahas program, kegiatan apa yang yang akan dilakukan serta anggaran; (2) Implementasi zakat dilakukan dengan menyalurkan dana produktif kepada mereka mengajukan namun juga yang berhak menerima. Pendistribusian, penghimpunan, keuangan semua diatur oleh SOP BAZBAS Tulungagung. Zakat produktif BAZNAS Tulungagung diimplementasikan melalui program-program yang semua bentuk inovasi yang menyesuaikan perkembangan-perkembangan yang ada. (3) Evaluasi zakat produktif dilakukan setiap tahun yang dimana setiap tiga bulan sekali pihak BAZNAS akan turun ke lapangan guna menggali informasi terkait perkembangan usaha yang dilakukan oleh penerima zakat produktif. Tidak hanya evaluasi tetapi monev juga ada
The Islamic fast
No full textAs is well-known, fasting is one of the 'Pillars of Islam'. It
might therefore be expected that as such, it would already have been
extensively investigated. But this is not the case, for, besides the
many minor points of interest which still require elucidation, it
is not an exaggeration to say that even the broadest facts about the
beginnings and early development of the Islamic fast have not hitherto
been conclusively established.
Theoretically, the fast is based in the Quran, yet part of the
relevant section in the Quran is consciously ignored by most Muslims,
while many of their conceptions as regards the rest are at best
ill-founded. It should be stressed from the outset that there is
no intention here of implying any conscious perversion in this; the
reasons underlying the Muslim view of the fast are expounded later
Intoxication and self-defence : a comparative study of principles of English law and Shari'ah
No full textThe study is based upon an analysis of the general principles of criminal liability in English law and Shari 'ah. It is hoped that it may provide a valid basis for discussion of the future development of criminal law.
The relationship between law and society is an organic one and this relationship in Shari'ah is based on revelatory text of precepts, law, and admonitions. Shari'ah is an
essential part of faith of every Muslim; a sound knowledge of its principles not only gives him a sense of inner fulfilment but enables him to order his life according to the dictates of his religion. On the other hand, in English law, religious beliefs and private morality might be viewed as not a matter for law. Religion is in that context generally conceived as a spiritual sphere of supra-human connotation distinct from law, which is basically a secular concern.
Both the systems of law under consideration are different in their sources and nature. English law, being a positive law, finds its source in legislation and other recognised
sources. Shari 'ah is a divine ordinance imposed upon people without having a freedom of choice and it has its roots in its primary sources, the Holy Qur'an, and the Sunnah.
However, the revelatory nature of Shari'ah does not render it entirely inflexible and immutable. The finality of authoritative legal texts is confined only to a limited number of injunctions in the primary sources. The secondary sources provide flexibility to meet the changing requirements of society. A legal system should strike a fair balance between flexibility and inflexibility of legal rules. A very flexible system of law may lead to inconsistencies, illogicalities and at the same time may be subject to abuse by judges while a rigid system, which leaves no room for judicial discretion is likely to
lead to injustice in certain cases. It is submitted that the very flexible nature of English law has left it full of inconsistencies and illogicalities, despite the appropriate use of judicial discretion.
The research offers a general view of modern thinking about the theoretical foundations and methodology of Shari'ah Shari 'ah recognises a variety of sources and methods from which a rule of law might be derived. Part-I of the thesis discusses the evolving principles of Islamic jurisprudence from their rudimentary sources. The specific relationship between socio-religious reality and the production of theoretical legal discourse is illustrated in Part-11 and III while dealing with the problem of intoxication
and private defence in society. It suggests that Shari'ah provides a framework in which the complex and sometimes competing needs of an individual and society can be fairly
apportioned.
The research will demonstrate that there is a well developed system of criminal law in Shari'ah that can be compared with the most developed and civilised criminal law of the contemporary world, for example, English criminal law. In order to compare the compatibility of both the legal systems, the approaches of both towards the problems of intoxication and self-defence have been taken as a parameter. Though Shari 'ah provisions seem to be predominantly prescriptive as compared to English criminal law, the comparison will show that it can provide practical solutions to problems faced by human society of any age. Shari 'ah being a revealed law is proactive in its nature. It takes action to cause changes and not only react to a change when it happens. This particular feature can be felt while dealing with the problem of intoxication. English
criminal law, on the other hand, being a positive law bears the characteristics of a reactive law. It reacts to events or changes rather than acting first to cause change or
prevent something. Another major difference between the two legal systems might be that English criminal law has passed through many evolutionary phases and reached at the present stage through the efforts of the political power and the state; whereas, Muslim states and governments throughout the centuries neither had a hand in the development of Islamic jurisprudence nor in the training and certification of jurists or jurisconsults whose task it was to formulate the law.
History suggests that using the combined forces of religion, morality and law Shari'ah has effectively eradicated social evils and created a peaceful environment for human coexistence, where every one can enjoy his rights without a fear of infringement by the others. In cases of infringement of such rights, the offender shall be liable to severe punishments. The principles of criminal liability are on a par with the corresponding principles of the English criminal law. While protecting the rights of the victim of the crime, Shari'ah does not ignore the rights of the offender for fair trail, impartial justice and liability for punishment proportional to the offence committed by him. At the same time it recognises excuse and justification defences under appropriate circumstances, as
it will be evident while comparing the defences of intoxication and self-defence with the same in English criminal law.
The study reveals that there are similarities and differences between English law and Shari'ah when considering the issue of crime and criminal liability. However, this may be considered as normal phenomenon of comparing any two different legal systems. The differences can be attributed to their sources, origin, history and nature of the social values to be protected. Similarities can be ascribed to zeal for social justice and stability.
The study of differences and similarities will provide an opportunity to illuminate our understanding of law and the process of its development. As both the systems have their
own methodology to tackle legal issues, a different approach to the similar problem will provide a fresh insight leading to revitalised solutions. It will also be helpful to understand the methodology and the legal reasoning of both the systems leading towards a better understanding of law in general and at the same time providing efficient means for improvement
The Definition and Measurement of Poverty: An Integrated Islamic Approach
No full textIn this paper an attempt is made to learn as to how the Islamic shariah defines and measures the phenomenon of poverty. A systematic study of the Qur’an, the traditions of Holy Prophet Muhammad (peace be upon him), the conduct of righteous caliphs, and the writings of early Muslim jurists would make it clear that the poor, indigent, and destitute are given adequate importance. The early Islamic state, where necessary, made serious efforts to assist and rehabilitate the poor and the needy. One of the means of assistance and rehabilitation was zakat. The disbursement of zakat funds required that the poor should be unambiguously and convincingly separated from the non-poor. How was it done in the past? Traditions of the Prophet (the sunnah) throw sufficient light on this issue. When we carefully go through the traditions, it would be clear that the explanation of poverty as given by the Prophet is dynamic. It defies time and space limitations. A deeper probe of the traditions would reveal that, for all practical purposes, the Prophet has stressed on an integrated approach. His explanation is far more comprehensive, integrated, and meaningful than the one expressed today in terms of daily intake of certain minimum calories. Present-day Muslim countries should redefine their approach towards the definition and measurement of poverty to reflect the essence of Islamic shariah.
Economy Thought by Abu Ubaid and Abu Yusuf
No full textThe thought of Islamic economics has emerged at the time of the Prophet Muhammad. The Islamic economy had been developed by Khulafaur Rasyidin after the death of the Prophet PBUH such as Abu Bakar ash-Shiddiq, Umar ibn Khattab, Utsman ibn Affan, Ali ibn Abi Thalib. The aim of this paper is to explain the development of economy during the of Khulafaur Rasyidin and their policie
A Comprehensive Overview of the Mentors and Teachers of Maulana Abdul Hadi Shah Mansoori
No full textMolana Abdul Hadi Shah Mansoori (RA) was one of the prominent scholars of the 20th century who dedicated his life to the service of Islamic sciences. His profound knowledge and teaching legacy reflect the influence of his esteemed teachers, who were not only renowned scholars of their time but also active contributors to religious and social reforms. Among his distinguished mentors were Molana Qutbuddin Ghorghashtwi (RA), Sheikh-ul-Tafseer Molana Hussain Ali (RA), Molana Naseeruddin Ghorghashtwi (RA), Molana Muhammad Zaman Shah (RA) known as "Abba Sahib," Molana Abdul Qahar (RA) also known as "Muwat Molvi Sahib," Molana Habibullah (RA) alias "Sahib-e-Haq of Zarubi," Molana Muhammad Siddique (RA), Molana Abdul Rauf (RA) popularly known as "Kaddi Molvi Sahib," and Molana Qazi Gul Muhammad (RA).
These luminaries were leaders in their respective fields, excelling in both religious sciences and societal reforms. They played significant roles in movements such as the Khilafat Movement and the Pakistan Movement, while also addressing legal and social issues based on Islamic principles. Their contributions to Islamic education and reformation continue to serve as guiding examples. The scholarly stature of Molana Abdul Hadi Shah Mansoori (RA) is a testament to the exceptional training he received from these illustrious mentors, whose contributions deserve recognition and study in contemporary times
Ground Radiometric Method as a Tool for Determining the Surface Boundary of a Buried Bauxitic Karst
No full textForty two ground radiometric measurements along nine traverses within a rectangular network area were taken across a bauxitic karst within the Ubaid Formation (Lower Jurassic) in the Western Desert of Iraq. A 4-Channel Gamma Ray Spectrometer (GAD-6) with sodium iodide NaI (Tl) crystal (GSP-4S) was used in the field to measure the total radioactivity of the surface soil. Soil samples collected from the surface at each measurement point and core samples collected from a test well penetrating the karst were analyzed by Gamma ray spectrometer. The main objective of this study was to detect the hidden bauxitic karst and determine its surface boundary. The radioactivity on the surface of the karst was ranging between 60 and 80 count per second (c/s), while the background radioactivity of the Ubaid Formation, which hosts the karst, was ranging between 100 and150 c/s. Chemical weathering, especially dissolution and leaching moved uranium (238U) and thorium(232Th) from the overburden downward. Accordingly, these elements have been adsorbed on the surface of clay minerals and bauxite buried at a depth of about 5m causing enrichment with radioactivity. The leached overburden lack radioelements, so its radioactivity was less than background radioactivity level. The gamma ray spectroanalysis showed that the radioactivity of 238U and 232Th in the overburden was 0.5 and 3 Bq/Kg, whereas, in the bauxite and flint clay bed, it was 240 and 160 Bq/Kg respectively. Based on the radioactivity anomaly contrast on the surface, an isorad map was plotted and the karst diameter which represents low anomaly was determined to be ranging from 150 to 200m. The current study demonstrates that the ground radiometric method is quite useful for detecting the bauxitic karst and inferring its surface boundaries
THE INFLUENCE OF ARABIC NAMES ON ACADEMIC SELECTION: CULTURAL IDENTITY, GENDER, AND FAMILIAL EXPECTATIONS IN ISLAMIC HIGHER EDUCATION
No full textThis study investigates the relationship between Arabic names and academic selection at UIN Maulana Malik Ibrahim Malang, focusing on the influence of cultural and religious identity, familial expectations, and gender norms on students' academic choices. The primary objective is to examine how Arabic names serve as markers of identity, guiding students toward specific academic paths, particularly in Islamic studies programs. A quantitative research design was employed, utilizing student enrollment records and name categorization to assess the prevalence of Arabic names across various faculties and programs. The study also explores the impact of gender and family background on students' academic decisions, with particular attention to how cultural and religious expectations influence their choices. The findings reveal that students with Arabic names are more likely to pursue programs related to Islamic studies, such as Islamic education and Arabic language, with a notable trend among female students, who, influenced by societal expectations, tend to gravitate toward these fields. Family background, especially cultural and religious values, significantly steers students toward Islamic studies programs, while gendered expectations influence male students to enroll in secular disciplines, such as business and engineering. This research contributes to a deeper understanding of how names, as markers of cultural and religious identity, shape academic choices. It emphasizes the crucial role of Islamic universities in fostering environments that balance religious identity with academic diversity. The study also suggests the need for policies that support students in pursuing educational paths that align with both personal and cultural identities, promoting inclusivity within academic institutions
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