366 research outputs found
Analysis of Machine Learning Based Imputation of Missing Data
No full textData analysis and classification can be affected by the availability of missing data
in datasets. To deal with missing data, either deletion-based or imputation-based
methods are used that results in the reduction of data records or wrong predicted
value imputed by means/median respectively. A significant improvement can be
done if missing values are imputed more accurately with less computation cost.
In this work, a flow for analysis of machine learning-based algorithms for
missing data imputation is proposed. The K-nearest neighbors (KNN) and
Sequential KNN (SKNN) algorithms are used to impute missing values in
datasets using machine learning. Missing values handled using statistical
deletion approach (List-wise Deletion) and ML-based imputation methods (KNN
and SKNN) is then tested and compared using different ML classifiers (Support
Vector Machine and Decision Tree) to evaluate effectiveness of imputed data.
The used algorithms are compared in terms of accuracy, and results yielded that
the ML-based imputation method (SKNN) outperforms LD-based approach and
KNN method in terms of effectiveness of handling missing data in almost every dataset with both classification algorithms (SVM and DT)
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
Profit-Sharing Deposit Accounts in Islamic Banking: Analysing the Perceptions and Attitudes of the Malaysian Depositors
No full textIslamic banking deposits are fundamentally structured in a different way than the conventional banking deposits. Each type of Islamic banking deposits, such as savings, demand, and timed deposits, is devised using the approved Shari’ah contracts such as qard, wadiah, murabahah, and mudarabah. These contracts are opposed to the conventional concepts, as they are based on the concept of a ‘lender-borrower’ relationship. In addition, the Shari’ah-approved contracts are unique as they feature a different nature of risk and return. This is especially the case for mudarabah contracts (henceforth referred to as profit-sharing contracts). The uniqueness of profit-sharing contracts in deposit products has been given due recognition in theory and also in practice, as most of the Islamic banks in Malaysia offered this product. In addition, the unique features and characteristics of profit-sharing based deposit accounts are also highlighted in the prudential standards issued by prominent regulatory bodies such as AAOIFI and IFSB which, have been adopted by the Bank Negara Malaysia (Central Bank of Malaysia).
Nevertheless, it is argued by many Islamic banks practitioners, especially in Malaysia, that the concept of profit-sharing in deposits products is not practical in reality, because the depositors do not behave according to, nor accept the principles that have been laid down in the Shari’ah. Thus it is argued that both the depositors and the Islamic bankers have treated the product similar to any other conventional banking deposits products.
The main aim of this study, hence, is to explore and examine the level of awareness, knowledge, perceptions, and attitude of the Islamic banking depositors in Malaysia towards characteristics of profit-sharing deposits accounts in accordance with the fundamental Shari’ah principles but also the regulations prevailing. In addition, this research also attempts to explore the significant determinant factors that encourage the depositors to engage with Islamic banking deposits accounts in general and profit-sharing deposits accounts in particular.
In fulfilling the aim of the study, primary data collection research was adopted through a survey questionnaire technique. The questionnaires were distributed to eight Islamic banks representing various types of Islamic banks in Kuala Lumpur and Selangor. The questionnaire asked various pertinent questions, which intended to elicit the depositors’ opinions, perceptions, and attitudes towards the unique characteristics of profit-sharing contract as specified in Shari’ah muamalah principles. The characteristics among others are: (i) concept of uncertain deposits returns; (ii) concept of non-guarantee for the deposits; (iii) concept of profit equalization reserve. A total 649 of the returned questionnaires were complete and fit for analysis purpose. The data were analysed using various statistical analysis techniques ranging from simple frequency distribution analysis to the more advanced analyses such as non-parametric statistical analysis, factor analysis, and logistic regression.
In general, the results of the study show that the level of awareness of the need to have Islamic banking deposits accounts because of religious reasons is considered as high among the Malaysian depositors. Nevertheless, the results also indicate that a high level of awareness is not being translated into a high level of understanding concerning the objectives of the products which are structured in accordance to the Shari’ah-compliant contracts. This can be seen in the major findings of this study: the characteristics of profit-sharing contracts, which arguably are the most desirable Shari’ah-compliant contracts, are not acceptable to the depositors. This indirectly implies that they are still strongly influenced by the nature of conventional banking products. In addition, the logistics regression results further proved that related factors (‘financial services’ and ‘income’) emerged as the main determinants in creating demand for profit-sharing deposits accounts.
The results of the research should draw the attention of the Islamic bankers and also the regulators to finding ways for improving the level of understanding among the depositors. However, the critical successful factor in educating the depositors is highly dependent on the level of knowledge exhibited by the Islamic bankers themselves, which can be a real concern as highlighted by the findings of this study
Constructing the Architectonics and Formulating the Articulation of Islamic Governance: A Discursive Attempt in Islamic Epistemology
No full textInternational institutions have promoted a ‘good governance’ agenda as an archetypal model to achieve development for underdeveloped and developing countries. However, closer scrutiny can trace the root of this agenda back to the hegemonic nature of modernity that proposes a specific meta-narrative upon others, as part of Eurocentrism. Many, however, have criticized this Eurocentric paradigm, since the non-Western communities with their own constructed version of ‘good’ in governance have also proven their ability to develop and prosper in the present or in the past. Thus, the cultural and value-laden nature of such vernacular concepts provides the rationale for the existence and practice of other paradigms. In line with this argument, Islam, with its long history of governance and richness of its values can be considered as another alternative, which should be thoroughly examined to disclose and depict its conceptualization and paradigm of ‘good governance’.
The aim of this research, thus, is to explore and analyze the Islamic axioms, foundation principles and values underpinning the field of governance in an attempt to construct the architectonics of a new systemic and dynamic theory and formulate the articulation of ‘Islamic governance’. This discursive and abstract, rather than being an empirical exercise, assumes to produce a ‘good governance’ framework within its own formulation through a value-shaped dynamic model according to maqÉÎid al-SharÊÑah (higher objective of SharÊÑah) by going beyond the narrow remit of classical and contemporary discussions produced on the topic, which propose a certain institutional model of governance based on the classical juristic (fiqh) method. In this new dynamic paradigm, a discourse-oriented approach is taken to establish the philosophical foundation of the model by deriving it from Islamic ontology, which is then articulated using the Islamic epistemological sources to develop and formulate the discursive foundations of this new theoretical framework. A deductive method is applied to the ontological sources and epistemological principles to explain the architectonics of this new theory, which are represented by the constructed axioms, which later help to articulate the working mechanism of the proposed ‘Islamic good governance’ framework through a specifically formulated typology to function as an alternative conceptualization of ‘good governance’.
This study, through an exclusive analytical discursive approach, finds that Islam as one of the major religions in the contemporary world with the claim of promising the underpinning principles and philosophical foundations of worldly affairs and institutions through a micro method of producing homoIslamicus could contribute towards development of societies by establishing a unique model of governance from its explicit ontological worldview through a directed descriptive epistemology. Thus, the research on governance in this study does not only focus on the positivistic materialist components such as institutions or mechanisms or growth per se, but it encompasses the value-laden holistic nature of human life in accordance with the Islamic worldview as an important contribution. In doing so, it formulates the ‘good governance’ in Islam in relation to the conceptualized ‘ihsani social capital’, which constitutes the main thrust of the constructed model. Nonetheless, this generative (non-cumulative) paradigm of looking into the governance issue should be viewed as an incomplete certainty as production of the continuous ijtihad (reasoning) progression will continue to reveal ways through which its working mechanism can be expanded along with potential developments in its philosophical formation
Circular economy and critical barriers: Mapping the pathways and success metrics for sustainable circular success in industrialised South Asian developing nations
No full textThe economy of a developing country is often industry centric, and is recognised globally. The circular economy (CE) model involves a manufacturing approach where products are systematically remanufactured and recycled within facilities to minimize waste. The emerging domain of CE in industrialised South Asian economies offers considerable benefits for developing countries due to its sustainable production, although its adoption is obstructed by various barriers. This research aims to develop a model for adopting CE within the industrial sector of South Asian developing nations by analysing the interrelation between overcoming circular economy adoption barriers (CEABs) and sustainable circular success (SCS). To attain this, questionnaire was completed by 310 industrial experts in Pakistan. Furthermore, a partial least square structural equation modelling (PLS-SEM) approach was employed to specify the barriers and inspect the interrelation between overcoming CEABs and SCS. The findings revealed a high correlation, with addressing the CEABs contributing 66.1 % to the SCS of the industrial sector. The results of this study indicate the outer loadings and average variance extracted values for all constructs surpassed the minimum threshold of 0.5, validating their acceptance. Moreover, the constructs in the study were measured reliably, exceeding a value of 0.8, which signify strong internal consistency. Additionally, the average path coefficient value (β) of 0.172 indicates a medium and positive correlation between CEABs and SCS. The study's findings can be used as a reference for policymakers to explore the primary barriers to CE adoption in developing nations and achieve SCS in industrial projects.Full Tex
Liquidity Risk of Conventional Banking: A Case of Pre- and Post-Financial Crisis-2008
No full textThe global financial crisis had an enormous impact on financial institutions the world over, and Pakistan was never an exemption. Hence this paper investigates the post-financial crisis liquidity risk of conventional banks in Pakistan in consortium with the pre-financial crisis-2008. Methodologically, 15 of 20 conventional banks were selected as a sample, while paired sample t-test was instrumentalized to measuring the pre- and post-financial crisis liquidity risk amongst the sampled banks. As part of the research objectives, the paper equally looks at the chances of the bankruptcy of these institutions through the Altman's Z-Score tool. The paper shows that liquidity risk in the pre and the immediate year following the financial crisis was marginal and insignificant; however, the liquidity risk bar rises and becomes pronounced in the following year. Though the allied demise in Pakistan financial market felt the ruthlessness of this collapse is not comprehensive enough to demolish the financial stability of Pakistan. In addition, despite the sounding performance of Pakistan banking system in the pre and post-financial crisis, the Altman's Z-Score tool is indicative of bankruptcy creeping up amongst the sampled banks in the near futur
Enhancement of Bit Error Rate Performance of Wideband System Using Principal Component Analysis by Extraction of Strongest Multi-path
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Folio
No full textNisar Ahmad-Essay-The Role of Stereotypes in the Development of the Female Personality. pp. 1-2; M. Moazzam Zubair-Essay-By Love Serve One Another. pp. 3; Jehanzeb Anwar-Essay-A Great Escape. pp. 4-5; Ahmed Ilyas Butt-Essay-War: A Solution for Peace. pp. 6-7; Fatima Zahra-Essay-Proliferation of Electronic Media and Youth. pp. 8; M. Imran-Essay-Environmental Pollution and Our Responsibility. pp. 9; Muiz Junaid Khan-Essay-Intelligence. pp. 10; Safa Aleem-Essay-A Wake-up Call. pp. 11; Fareeha Tahir-Essay-Karo Kari: The Cruelest Reality in Pakistan. pp. 12-13; Adnan Farooqui-Essay-Democracy. pp. 14; Riaz Akbar-Essay-Politics: a Dirty Game or a Human Necessity? pp. 15-16; Mujtaba Chaudhry-Essay-Emancipation of Women. pp. 17; Adeel Riaz-Essay-The Unheard Miseries of Bonded Laborers. pp. 18-19; Nazeef Ishtiaq-Essay-Pakistan Today. pp. 20; Muhammad Adeel-Short Story-Broken Threads. pp. 21-23; Tehreem Fatima-Short Story-But Still. pp. 24; Naima Fatima-Short Story-Once Upon a Time. pp. 25-26; Syed Irfan Haider Shah-Short Story-By The Riverside, I Sat and Wept! pp. 27-28; Faiqa Javed-Short Story-Ghosts. pp. 29; M. Bilal Aslam-Short Story-A Mysterious Night. pp. 30-31; Sabrina Asim-Short Story-A Dismal Encounter. pp. 32; Umair Vahidy-Short Story-Uncertain Ambiguities. pp. 33-36; Jahanzaib Aslam-Interview-Jamsheed Marker. pp. 37-43; U. Vahidy, H. Aslam-Interview-Cecil Chaudhry's Interview. pp. 44-48; N. Ahmad, K. Shah-Interview-Muhammad Junaid. pp. 49-51; N. Ishtriaq, U. Vahidy-Interview-Qazi Laeeque Ahmed. pp. 52-56; S. Aleem, S. Ahmad-Interview-Bilal Bajwa. pp. 57-58; M. Mesam Ismail-Reflections-Loneliness. pp. 59; Haya Fatima-Reflections-I Love to Fantasize. pp. 60; Jahanzeb Anwar-Reflections-A Faith for the Faithless. pp. 61; Fizza Ali Shah-Reflections-Where Are We Heading To. pp. 62; Rabia Shad-Reflections-Need of Revolution. pp. 63; Mariam Iqbal-Reflections-An Extract from a Mother�s Diary. pp. 64; Ali Abbas-Reflections-Sense of Responsibility. pp. 65; Sabrina Asim-Reflections-Painting in Words. pp. 66; Dr. Waseem Anwar-Poetry-Reading Between Silences. pp. 67; Muhammad Adeel-Poetry-The Hand. pp. 67; Nauman Ahmad-Poetry-Fragrance, Piercing Through My Heart. pp. 68; Shumyila Imam-Poetry-Human Right. pp. 68; M. Y. Sandhu-Poetry-To the Mausoleum. pp. 69; Mumtaz Hussain Kherani-Poetry-The Real Inventor. pp. 69; Shakeel Fiaz-Poetry-God Almighty. pp. 70; Jahanzaib-Poetry-My Mother. pp. 70; Ahmed Ilyas Butt-Poetry-A Walk in the Park. pp. 70; Tajwar Ali Buber-Poetry-My Craze. pp. 70; Samra Zafarullah-Poetry-How can we Forget? pp. 71; Tanzeel Ahmad Khan Niazy-Poetry-My Daddy. pp. 71; Toqeer Ahamad Wazir Gilgity-Poetry-Heart and Mind. pp. 71; Faisal Nizami-Poetry-I am... pp. 71; Basit Zafar-Poetry-Lord! pp. 72; Nauman Ahmad-Poetry-I Try Reaching You. pp. 72; Muiz Khan-Poetry-Untitled. pp. 72; Warda Tahseen-Poetry-I am Not a Perfect Girl. pp. 72; Nisar Ahmed-Poetry-Chaos. pp. 73; Furqan Farukh-Poetry-I'll Die Another Day. pp. 73; Nisar Ahmed-Poetry-Secret Joy. pp. 74; Jahangir Jan Khokhar-Poetry-I Want To. pp. 74; Arman Ahmed-Poetry-On the Edge of Dreaming. pp. 74; Professor Arif Qureshi-Poetry-Mother, O' Dear Mother! pp. 74; Furqan Farrukh-Poetry-Love at First Sight. pp. 75; Faisal Karim Nomali-Poetry-Hazrat Muhammad (P.B.U.H.). pp. 75; Saad Akmal-Poetry-Laid Forgotten. pp. 75; Zamzam Rizvi-Poetry-A Lonely Island. pp. 76; Jahanzaib Aslam-Poetry-O My Beloved! pp. 76; Society Reports. pp. 77-80; [Urdu]. 80 p.Mr Jamsheed Marker. before page 37; Mr Cecil Chaudhry. after page 48; Qazi Laeeque Ahmed. after page 56; Mr Bilal Bajwa. before page 57; Presidents 2009-2010. after page 76; FCC Dramatic Club. before page 77; 20 pages covering different activities at FC, i.e. Alumni Reunion, Commencement, Honors Convocation, Drama, Class of 2010, Sports, Debates and Societies. after page 80; Professor Dr Agha Sohail. before page 7 Urdu section; Professor Dr Ehson Raza Khan. before page 15 Urdu sectio
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