The Prophet chose descriptive words which are suitable for the people’s perceptions, abilities and thoughts. From the examples he used mentioning camels and dates, it is apparent that he used language that suited the listeners and the nature of their life at that time. For instance, a Bedouin asked him about emigration (Hijrah). He said "Woe to you, emigration is difficult. Do you have any camels?" The man replied "Yes." The Prophet asked "Do you pay Sadaqah, charity, on them?" The man said that he did.The Prophet told him "Do righteous deeds no matter how far away you are from the Muslims, for Allah, the Mighty and Sublime, will never cause any of your deeds to be lost." (Sunan an-Nasa'i: 4164).As well as words, he used other techniques to enhance the meaning of the words. Many incidents have indicated the Prophet's use of non-verbal communication. Abu Hurayrah reported that "One day the Prophet asked'Who among you will receive from me these words and act upon it?' I said'I will.' He then picked my hand, counted five and said to me 'Five matters; keep away from forbidden things and you will become the most worshipping man'...” (Muslim, 2009).
A most significant basic of Islam’s vision of nature is the axial Islamic basic of Tawheed (Unity of God). The idea involves the union and equity of all God’s creations in the adoration of The Creator and their egalitarianism as consorts in matter of the proper well-mannered recollection of the life of all and the rightful respect of mutuality and interconnection between all. Consequently, there is balance leading nature, and all God’s creations are assumed to be in equilibrium or in accord in this regard: “Indeed, all things We created with predestination” (Al-Qamar, 54: 49, The Holy Koran ). And: “The sun and the moon [move] by precise calculation, and the stars and trees prostrate. And the heaven He raised and imposed the balance. That you not transgress within the balance. And establish weight in justice and do not make deficient the balance.” (Al-Rahman, 55: 5–9, The Holy Koran). The balance should ‘not be transgressed at any level, whether at that of the harmony of nature or in the spheres of human justice, morality or everyday commerce... the principle of balance, measure and moderation is all-pervasive...’ . This global vision forms a reference to, and possesses a range of implying for, the nature. The inspiration is of a fragile equilibrium forming the environment, a breakable eco-equilibrium. The ‘balance’ may admit many options compatible with ‘moderation’ but it is vital that more excessive borders are not surpassed. The repercussion of the idea will have more importance once its suggestions towards men are more completely recognized. A worry about men is inherent to the concept and application of protecting the nature following Islamic principles: men constitute themselves a fraction of their nature.
Since the individuals as well as their temperament vary and a well known proverb „No two men are equal‟ is experienced by us almost every day. Humans differ in thinking, liking, behavior and all other aspects of their personality. Education being addressed to an individual, therefore one has to consider the overall personality of the learner for the process of education to be effective. If the psychology and individuality of the learner isn‟t clearly understood by the educator he may not be able to impart education in a desired way and subsequently may fail to fulfill his responsibilities. So, an educator is bound to be well aware of this principle and prophetMuhammad (ﷺ) being divinely trained was supremely able to understand the Psyche of the learner and accordingly educate him effectively. This is evident by many of the traditions which highlight and delve upon Prophetic approach while coming across different people of different temperament.
We make three contributions to the theory of contracting under asymmetric information. First , we establish a competitive analog to the revelation principle which we call the implementation principle. This principle provides a complete characterization of all incentive compatible, indirect contracting mechanisms in terms of contract catalogs (or menus), and allows us to conclude that in com- petitive contracting situations, …rms in choosing their contracting strategies can restrict attention, without loss of generality, to contract catalogs. Second, we establish a competitive taxation principle. This principle, a re…nement of the implementation principle, provides a complete characterization of all im- plementable nonlinear pricing schedules in terms of product-price catalogs and allows us to reduce any game played over nonlinear pricing schedules to a strate- gically equivalent game played over product-price catalogs. Third, applying the notion of payo¤ security (Reny (1999)) and the competitive taxation principle, we demonstrate the existence of a Nash equilibrium for the mixed extension of the nonlinear pricing game. Moreover, we identify a large class of competitive nonlinear pricing games whose mixed extensions satisfy payo¤ security.
Historical research conducted as part of this project has shown that many local inhabitants were aware that the Chernobyl accident was far more serious and dangerous that officials were stating. As a result of this and the behaviour of officials, public trust was severely damaged by the event and the associated secrecy surrounding its consequences and management, which played a key role in the resistance of Ukraine against Soviet rule. Many experts in the country proposed informational and educational work with the public as a method to address this mistrust, reflecting a position of ‘experts know best’ and the knowledge deficit model approach (Wynne 1982) of gaining support through the provision of scientific facts whereby a better informed public is created, and therefore allowing societal concerns to be overcome by an understanding of ‘scientific facts’. However, the Ukrainian case study highlights the importance of trust in communications and engagement between governmental, industrial and public stakeholders. The dearth of any genuine and inclusive engagement with members of the public, in particular so as to inform and warn people of the impending dangers following a significant nuclear accident, arguably lead to a growth of mistrust towards both the government officials and the government-supported nuclear industry, which could not then be remedied by providing scientific information. The lack of public trust in those in strong support of such scientific endeavours led to future difficulties for many in Ukrainian society placing trust in scientific communications from such sources. The Ukrainian case is also insightful in the context of energy governance, in that it demonstrates an example of technological growth in a country as a result of political influence and external powers of governance. This was acutely apparent following the Chernobyl accident when technological protection and political security was prioritised over societal safety and human health.
About this ayah, Tabataba'i (1996) explains this specific verse in the context of the first twenty verses of Balad. In his view, the Quran is pointing to the constant difficulties of human beings throughout their lives and their inability to change this reality of life.Tabataba’i (1996) explains that in the forthcoming verses, the Quran is suggesting that people should be patient in the face of their difficulties and focus more on being righteous and spreading good deeds with all they have (instead of avoiding the trials and difficulties of life). Therefore, according to the reason used by Tabataba'i (1996), we can conclude that communication tools like our “lips and tongue” (language) are therefore our tools for spreading God’s message and “Rahmah” (blessings). Language is meant to be used as part of “Ibadah” (worship) because it is a tool to earn God’s grace and blessing. Also, the innateness of language can be proven according to this ayah.
Islam is not just a religion. It is a complete civilization with a detailed political system, religion and a legal code—the Sharia. Mohammed died without a single enemy left standing. No religious leader or prophet in the history of other religions has managed this feat. This is because conversion to Islam was not a religious process, but a political process. The world view ofShariat follows the same thought process. Muslim historian and philosopher, Ibn Khaldun 25 (1332- 1406), is considered an authority, succinctly expressing the worldview of Shariat/Islamic law in respect of non-muslims in the following words, "in the Muslim community, the holy war is a religious duty, because of the universalism of the Muslim mission and (the obligation to) convert everybody to Islam either by persuasion or by force". In Islam, says Ibn Khaldun, the person in charge of religious affairs is concerned with "power politics," because Islam is "under obligation to gain power over other nations" (Muqaddimah, trans. Rosenthal, p. 183)‖ 26 As per a religious concept based on the ten-year treaty of Hudaibiya 27 , ratified between Muhammad and his Quraish opponents in Mecca (628 A.D.), it is universally accepted to
Ali (1984), Dayem and Ayub (2014) further observe that, western scholars who argue that the Qur`an advocates the use of aggression have either misunderstood or neglected the actual teachings. They are concerned with the way such thinkers have failed to read some verses in conjunction with others in the context to find that Islam calls for moderation, peace and tranquility. They explore the various fights which happened during the time of ProphetMuhammad (PBUH) including the battles of Uhud and Badr. These were defensive rather than offensive wars. Ali (1984) observed that ProphetMuhammad (PBUH) did not fight Christians and had condemned the acts of killing and destroying of property. The emphases are supposed to show the discrepancy between a common perception and Islamic teachings. This study interrogated the print media as an influence to the perceptions that Islam exalts violence by Christians. Scholars with similar moderate views like Ali provided secondary sources for the study.
The three selected scenes do not represent the total misrepresentation of Islam in The Message, however, they are examples to shed light on the fact that The Message is not an authentic source of education about the period of Prophethood. The forms of misrepresentation can be summarized into lack of authenticity, manipulating intonation and body language and minimizing the incidents where Muslims got oppressed. No matter the misrepresentation was purposive or out of ignorance, it alters reality and ran Muslims down. In addition, this study also acknowledged that the work to represent the 23 years of Prophethood in a three (3) hours film is a challenge for filmmakers, as The Message is deemed to misrepresent the life of Prophet and his companion. Since films are adequate to represent specific short incidents only, it is recommended to portray the life of the Prophet in drama series.
Based upon this evidence as well as the “riddah wars” or “wars of apostasy” fought during the caliphate of Abu Bakr (632–634 CE), the classical exegetes and jurists almost unanimously agreed upon the strict approach taken towards apostates. 19 Accordingly all the major schools of Muslim jurisprudence more or less prescribed the death sentence for the one leaving the religion of Islam. It was only centuries later that jurists like al-Shawkani (d. 1834) and Ibn Taymiyyah (d. 1328) scrutinized Abu Bakr‟s era and its special circumstances. While upholding the death sentence for an apostate, they nevertheless observed that fatal actions were taken due to certain historical events taking place during the later times of the Prophet and the times of
August 1947. The speech has divided Pakistani society into 2 groups (i) first group advocates secularism in Pakistan, as (ii) second group emphasis that Pakistan is an Islamic State outcome of the struggle of Muslims of British India therefore there is no space of secularism in Pakistan. Muhammad Ali Jinnah stated that every individual living in Pakistan is the citizen of Pakistan without discrimination as to cast, color, creed, and community. If we look back to the first Islamic State founded by ProphetMuhammad ﷺ it is clearly held that Muslims and Jews of the first Islamic State were declared as equal citizens and one community without discrimination under the Constitution of Madinah ( Mīthāq al-Madīnah) , therefore Islamic State does not mean discrimination based on religion as all citizens have equal rights before law without discrimination as to cast, color, creed and community.
Due to media portrayal of Muslim and Islam as something which is related to negative connotation, many of non-Muslims have developed the sense of insecurity in which they feel unsafe to be living with Muslim people. Denmark has once involved with a situation whereby a Danish cartoonist has drawn a caricature of ProphetMuhammad (pbuh), which has caused the entire Muslim people to be upset with such insult. Moreover, media framing may cause an individual to have hatred and prejudice towards the Muslim community that has led to many religion issues. The western media, nevertheless, prefer to report negative images about Islam in their articles with 51.38% of news about Islam and Muslims is more on negativity, which is generally reporting about the Middle East conflict. Whilst, only few reconciliation news is written which is only 12.84% and 35.78% news are neutral (Yusof, Hassan, Hassan & Osman, 2013). Wherefore, these are the issues of the significant impacts of media framing towards the Muslim community:
“These tokens of value that we create from nothing and use everyday grow exponentially ad infinitum. But we know that the natural world, which is subject to drastic resource depletion, has limits and is finite. This equation is lopsided and the question is for how long can we continue to create this infinite amount of token finance to exploit the real and tangible resources of a finite world? Looked at from this perspective, money, as the modern world has contrived it, assumes the characteristics of a virus that eats into the fabric of the planet. The consequences of this become visible as global environmental degradation.”
According to a reliable tradition, it is related that a man came to ProphetMuhammad and asked him to whom he should render kindness. The prophet told him to be kind to his mother. Three times he put the same question to the prophet, and three times he got the same answer. When he asked the question the fourth time, he was told to be kind to his father, indicating that the mother's right took precedence over that of the father. Parents' duties: Islam has assigned certain duties to parents that they must fulfill. If they fail in those, they will be questioned about it. Besides providing the basic necessities of life, Islam requires that the parents teach their children about the Oneness of God, the Quranic commandments, values, the Prophets and their teachings, and the moral code of Islam as according to the Quran and the Sunnah (teachings) of ProphetMuhammad (peace be upon him). Let us pray to God that He guide us to be respectful, kind, and obedient to our parents, and that we continue to show them humility regardless of the power, position, wealth, and influence we may possess. Let us also pray that we be patient, kind, thoughtful, and friendly with our children, as we guide them through their lives, and that we discharge our responsibilities towards them as required by our religion, so that God may be pleased with us, and may He Bless and reward us, both in this world and in the Hereafter. Ameen.
It was narrated that his tafsir, which is the first complete tafsir of the whole Qur’an, was planned initially to be bigger than it is now. But when he proposed to his students that he was going to dictate to them a tafsir of thirty thousand sheets, they found it too much. So Tabari summarized it for them, in three thousand sheets.2 For three years before starting his writing he made Istikhirah prayers) to seek God’s guidance. As for the endorsement of the ulama, Abu Hamid al-lsfirayini (d. 284 H) said "Even if one were to travel to China one will not be able to obtain a work as great as the tafsir of Ibn Jarir"4 Fuad Sezgin in his Tarikh al-Turath al-^Arabl draws our attention to the worth of the asanid (chains of transm itters) in Tabari’s tafsir, and this can be used to prove the existence of ancient bqoks from which Tabari borrowed the materials of his tafsir.5
Abstract: Database era has been appear during ProphetMuhammad S.A.W. We are using the same concept but only deployed in the medical environment with security features which is related to aqli and naqli. The development of a system not only covered the abi lity of the system to be functioned and execute very well but a good and efficient system must be able to communicate with the users and become a user friendly system. This research is about developing Hospital Patient Information System developed for Hematology Ward and Hemato-oncology Laboratory at the Hospital UniversitiSains Malaysia (HUSM) based on the aqli and naqli. It lacks of security in term of data integrity of the system. It will be enhanced in its security features which will be implemented with the data integrity feature and also password encryption to overcome the problems. As a result, an automated calculation of blood series and graph production as for data analysis will be implemented in this system.An approach of agile method is the chosen process to be used in realizing this research. This system will come out with the ability of protection in data integrity, password encryption and automatic calculation in order to reduce the fraud and human errors.
From the above verse explicitly and implicitly there is Allah's command to believers to follow all the rules that Allah has revealed in totality and do not take the way of life (way of life) and the system of life (manhaj) apart from Islam in order human life achieves true happiness. In a hadith of the ProphetMuhammad, once delivered a message to all mankind to always hold fast to the Islamic Shari'a is back to the Qur'an and Assunnah. "I have left for you two things, you will not get lost as long as you hold fast to both the Book of Allah and the Sunnah of His Prophet" (HR Malik)
Political awareness among the migrant populations, mainly migrants from China was better than the indigen- ous population, especially the Malays, who prefers to be on the traditions and customs of their preference. Al- though, the Chinese in Malaya has political awareness, their political awareness unfortunately contribute more to China during the Revolution of 1911. This heightened awareness makes Kuomintang Organisation in China set up their branches in Malaya in 1912. From there, many branches started to establish until the British had blocked it by banning the organization. However, they are still running through underground movement. In 1923, the Organization of the Kuomintang began to be influenced by communism and the have rapid movement in 1926. In 1927, Chiang Kai Shek act to eliminate communism among the Kuomintang. The elimination have made the extremists communists in Malaya with the help of five representatives of the Communist Party of China arrived in Malaya, to form their own organizations. Such measures have made the development of the Communist Party of Malaya getting stronger in Malaya.