Theses and Dissertations (Islamic Studies)

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    Lexical Parsing Of The Ten Qira`āt With Machine Learning And Natural Language Processing
    ((International Open University (IOU), 2024) Haroon Rashid Lone
    This study sheds light on the lesser-known fact that the Qurān was revealed in Sab’at Aḥruf, with the wisdom to accommodate the diverse dialects of the Arab tribes at that specific time. The detailed preservation of these recitations through a chain of reciters traced back to the Messenger of Allāh, Muḥammad صلى الله عليه وسلم, emphasizes their enduring importance. It presents a compelling perspective on the Sab’at Aḥruf, proposing a Seven Language Aspects framework wherein each word with a difference can be classified accordingly. The motive was to construct 19 corpora, aligning each with one of the 19 Ruwāt, thereby comprehensively encapsulating the Ten Qira`āt within a structured linguistic framework. This research not only contributes to raising awareness about Qira`āt Sciences but also serves as an introductory exploration of the Ten Qira`āt, highlighting their principal characteristics and comparative differences. It includes the development of a Java-based application to streamline comprehensive conversions between Buckwalter Transliteration and its reverse, specifically designed to facilitate Corpus Development for a targeted Riwāyah. During the process of corpus development, we focused on preserving the 'Usmāni Muṣḥaf syntax during Arabic text modifications, utilizing calculated Token Count and Root Word Count fields to address subsequent occurrences of each word in the Qur`ān systematically. In an exhaustive examination, the Farash for each Rāwī of the Ten Qira`āt was precisely studied, referencing numerous literary sources. The quantification of Farash words, totaling 29,302, concluded in successfully realizing the objective to categorize every differing word into one of the Seven Language Aspects categories. Furthermore, Natural Language Processing Corpus Development for the Riwāyah of Shu’bah was completed for the whole Qur`ān, and methodology was laid for the rest. This developed corpus was applied to various ML models related to Text Classification and Text Clustering. Additionally, Natural Language Processing techniques were applied to develop sentiment analysis for the entire Qur`ān. This research also introduces a distinct approach by categorizing variations according to Seven Language Aspects rather than the conventional method found in Qira`āt literature, which typically focuses on emphasizing differences in ḥarakāt and letters when contrasting with the Riwāyah of Ḥafṣ. This provides a deeper understanding of the reasons behind such changes, including shifts in meaning or morphological forms. Additionally, this methodology enables the quantification of specific words, facilitating targeted practice by identifying verses where particular linguistic features appear most frequently. It is imperative to emphasize that the words of Allah (سبحانه وتعالى ) are flawless, free from any errors, and stand unparalleled. The endeavor undertaken here is a humble attempt to categorize the words of the Perfect One according to the Qira`āt Sciences. It is essential to acknowledge that, as a servant and human being, I am susceptible to errors. Hence, any truth and benefit contained in this work are solely attributable to the assistance and guidance of Allah (سبحانه وتعالى ). Conversely, any errors are solely mine, as Allah alone possesses the ultimate knowledge
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    Relationship between Mental Health, Emotional Intelligence and Religiosity of Muslim Students: A Mixed Method Study
    (International Open University (IOU), 2024-06) Sana Rizwan Khan
    Relationship between Mental Health, Emotional Intelligence and Religiosity of Muslim Students: A Mixed Method Study Higher educational institutions have reported an increased need for mental health assistance in the 21st century due to heightened levels and awareness of mental health issues among students. It is crucial to explore different ways to manage mental health effectively. One effective approach is Emotional Intelligence (EI), which involves cultivating self-awareness, empathy, and emotional regulation to improve mental health. For Muslims, in particular, religion holds a central place in daily life. It goes far beyond just engaging in rituals; it permeates every aspect of their existence including their thoughts, actions, and interactions. The relationship between religiosity and emotional intelligence is a key area of research, especially for Muslims, where religion influences emotional experiences and relationships. Understanding how religion shapes emotional intelligence can provide insights into mental health outcomes. The present study used an explanatory sequential mixed method design to explore the relationships between mental health, emotional intelligence, and religiosity in Muslim students. The theoretical perspective of this study was the Theory of religious coping developed by Pargament (1997). Students were recruited via random sampling method for the quantitative part of the study. 382 students (273 females and 109 males) from higher education institutions participated in the study. General Health Questionnaire (Goldberg and Hillier, 1979), Emotional Intelligence Questionnaire (Schutte et al., 1998) and IIUM Religiosity Scale (Mahudin, Noor, Dzulkifli, & Janon, 2016) were used in the study. Results indicated that there was no significant difference in the emotional intelligence and religiosity between the genders and between students from Muslim majority and minority countries. Low levels of emotional intelligence and religiosity were reported in the students from non-Islamic Institutes in comparison to the students from the Islamic Institutes as well as in students from the younger age-group in comparison to the students from the older age group. There was no significant difference in the mental health of the students between various categories. The majority of the groups showed a negative but significant correlation between mental health (psychological distress) and religiosity. A negative but significant correlation between emotional intelligence and mental health (psychological distress) was reported in all the groups whereas a positive and significant correlation was reported between emotional intelligence and religiosity in all categories. To understand these results, a qualitative study was conducted to understand the opinion of the experts from the fields of mental health, emotional intelligence, and religiosity. Sixteen experts participated in the qualitative part of the study. Themes obtained for lower psychological distress were: religion as a protective factor, good social support, healthy and supportive upbringing, resilience, and increased awareness and availability. Themes for higher levels of EI were: EI principles are embedded in Islam and less dysfunctional upbringing. For higher religiosity, the themes identified were: importance given to the Islamic education by the Muslims, globalization of techniques used for communication, spiritual awakening and role of the masjid. For negative but significant correlation between mental health (psychological distress) and EI, the themes were: EI competencies and mental health, whereas for negative but significant correlation between mental health (psychological distress) and religiosity the overarching theme identified was faith as a coping mechanism. Themes for the positive and significant correlation between EI and religiosity were: living Islam, nurturing of fitrah state and importance of akhlaaq in Islam. For mental health, themes for no difference between males and females were: difference in mental health issues between males and females, and greater awareness and accessibility. Themes for no difference between Islamic and non-Islamic institutes were: internal pressures are similar and mental health is inherited. For no difference between Muslim majority and Muslim minority countries, the themes were: global culture, and childhood and family home. Themes for no difference between younger and older age groups were: different mental health issues between younger and older age groups and trauma stems from a young age. For emotional intelligence, themes for no difference between males and females were: EI is personality related, way of parenting and changing times. Themes for no difference between Islamic and non-Islamic institutes were: difference in the values taught and lack of a support system. For no difference between Muslim majority and Muslim minority countries, the themes highlighted were: how you live your religion, reflection of the generation and presence of Muslim communities in both country types. Themes identified for no difference between younger and older age groups were: life experiences, fast paced lives and no time for contemplation, change of societal interaction in current times and lesser ability to self-regulate. For religiosity, the main theme for no difference between males and females was: Islamic teachings are the same for males and females whereas for no difference between Islamic and non-Islamic institutes, the chief theme was ideology and environment of the institute. For no difference between Muslim majority and Muslim minority countries, the themes derived were: circle you choose, global awareness and revival of Islam. The central theme for no difference between younger and older age groups was different focus in life. This study has shown that mental health, emotional intelligence, and religiosity play a vital role in a student's life. The repercussions of neglecting mental health issues can have far-reaching consequences not only on an individual's well-being but also on their social interactions and academic performance. When it comes to students, their mental health directly impacts their education, emotional well-being, and social life. It is crucial for students to have the necessary emotional intelligence to navigate through different situations effectively. Emotional intelligence enables students to understand and manage their emotions, which in turn allows them to interact with others more harmoniously and address academic challenges with increased confidence. By becoming more attuned to their emotions and triggers, students can better handle emotionally challenging circumstances. Moreover, religiosity offers a range of benefits and can serve as a source of support and guidance for students. Nurturing religiosity can contribute to the enhancement of emotional intelligence, consequently assisting in mitigating the rising mental health concerns among students. It is imperative for parents, educators, and counsellors to engage in open and transparent dialogues about mental health, emotional intelligence, and religiosity to address these critical aspects effectively. Furthermore, cultivating high levels of mental health, emotional intelligence, and religiosity is advantageous for the holistic development of students. These qualities empower students to cope with the demands of academic life, emotional challenges, and social interactions more adeptly, fostering their overall growth and well-being.