Religious Obligation Research Articles

Nature and Tends of Islamic Judicial System: A Comparative study

Man is a social being by nature. He cannot live perpetually on his own completely independent of others. People are independent. Consequently, fiction arises between them when their personal interests come into conflict with each other, or when what they perceive as their individual rights infringe upon those of others. Conflict between them inevitably break out. In some cases, one party to the conflict might be strong and aggressive while the other is weak and condescending, incapable of defending his rights. Because of this, it becomes necessary for there to be a way to prevent people from oppressing one another, to ensure that the weaker members of society receive justice, and to determine right from wrong when issues get complicated or uncertain. This can only be realized through a judge that has the power to give legal verdicts in case of dispute. For this reason, we find that the existence of a judge is considered by Islamic law and the laws of all the other revealed religions to be both a religious obligation and a necessity of human life. The Islamic laws that confirmed the will of God can ensure justice for humanity, which is absolutely impossible by secular and man-made law. Allah says: The command (or the judgment) is for none but Allah” (Quranul karim, Sura Yousuf, 12:40)1
 There has been some propaganda by the western society that punishment in Islamic penal code is one kind of cruelty for humanity, such comment to make because of their ignorance about Islamic Law. Islam- the religion that God wants for mankind from the time that HE sent Muhammad, may the mercy and blessings of God be upon him until the Day of Judgment-shows great concern for the judicial system and those appointed to carry out its responsibilities. Islam prescribes for it many legal injunctions. How else could it be, when Islam is the religion of mercy, equality, and justice? It is the religion that comes to free people from worshipping creation and bring them to the worship of God. It is the religion that comes to remove people from oppression and inequity and bring them to the highest degree of justice and freedom.

Tattoo: Attitudes and Perception of Health-related Risks

 Abstract Background: For thousands of years, and in many places around the world tattoos have been practiced, while it comes into existence spontaneously and practiced in cultural, geographic and climatic conditions completely. Aim of the study: The study objected to assess perception of health-related risks and attitudes toward tattooing among institute students and faculty members in Mosul. Methodology: Descriptive-Analytical study design was depended throughout the period "4th of March till 30th of April / 2018" among a female convenience sample of (283) students and faculty members from Technical Institute of Mosul. The researcher collected the intended information related to the topic of the study via an interview with each subject of the study by using structured anonymous questionnaire composed of three parts; demographic characteristics of the subjects, perception of health-related problems associated with tattoo and the attitudes toward it. The instrument was validated through opinions of (5) experts from the nursing field, while its reliability was measured through test-retest on (15) university female students, its result was (r=0.83). Data were presented through descriptive-analytical statistic. Results: The sample had a weak level of perception with respect to health-related risks associated with the practices, from another side; religious obligations were the main limitation of being away from tattooing. Conclusions: The study concluded that there was a clear ignorance of infectious diseases that could be transmitted through this practice. The study also concluded that the motives for the practice were very weak. Recommendations: The study recommended on the need to raise the level of perception among the society about the health risks associated with the practice through the mass media. Also, in the event of its occurrence, obligations and commitments towards values, traditions, and religious beliefs must be respected.

Can Halal Poultry be Trusted? A Study on Gen Y Non-Muslim Malaysia Consumers’ Perspective

Malaysia has taken a lot of initiatives to promote its halal products through branding, promotion, e-commerce and distribution. However, this probably raises many problems and challenges especially in selling Halal poultry to non-Muslim consumers as non-Muslim Gen-Y Malaysian paid less attention to Halal logo food product since it is not their religious obligation to consume Halal food. Therefore, the study proposed seventeen hypothesis and the results indicate that there is a positive relationship between brand comprehension, stimulus ambiguity, awareness and consumer confidence level. Moreover, the results also indicate that consumers’ attitude, motive, confidence level have positive relationship towards consumer choice. In other words, if the consumer have position attitude, motive and confidence towards Halal logo, they will purchase Halal poultry.

An Empirical Study on Awqaf Endowers’ Perception: Imperatives for Awqaf Institutions’ Success

The success of awqaf institutions are determined by many factors, among others is good feedback from the endowers either from their contribution or repeat endowing. This study investigates the perception of endowers to endow and factors motivating them to repeat endowing in ensuring waqf institution success among 366 respondents in 2014. The study employs two models of multiple linear regression analysis. The first model examines the determinant factors influencing the intention to endow whereas the second model investigates internal and external factors influencing the intention to repeated waqf endowment in future. The findings show integrity of waqf institution, religious obligation and access to cash waqf have significant contribution to the endower’s perception to endow cash waqf. Meanwhile, repeated cash waqf behavior will take place if endowers are familiar with waqf institutions and have easy access to cash waqf as these two variables are significantly related to dependent variable. Thus, in order to motivate endowers to repeat cash waqf behavior, continuous promotion to create familiarity together with easy access to cash waqf are vital to encourage repeated charitable behavior.

No Differences in Hematological Parameters of Fasting and Non-Fasting Pregnant Women Three Months after Ramadan.

Introduction: Ramadan is a holy month in the Islamic calendar. Ramadan fasting is a religious obligation for all healthy adult Muslims. Many pregnant Muslim women choose to fast during Ramadan while others prefer not to do so. The aim of this study was to compare the basic hematological parameters of fasting and non-fasting pregnant women 3 months after Ramadan. Materials and methods: In this case-control study, 3 months after the end of Ramadan, the concentrations of basic hematological parameters in 200 healthy pregnant women with a previous history of fasting (n = 100) and non-fasting (n = 100) were measured. Results: The results showed that the fasters and non-fasters were similar in maternal age, gestational age, gravidity, pre-pregnancy weight, and maternal weight at enrollment. There were no statistically significant differences between the mean of hemoglobin (12.34 ± 1.15 g/dL vs 12.60 ± 1.11 g/dL, p = 0.10) and hematocrit (36.39 ± 2.79 % vs 36.27 ± 3.14 %, p = 0.77) in the fasting and non-fasting groups, respectively. In addition, no statistically significant differences were observed between the two groups when other hematological parameters were compared (p >0.05). Conclusion: Although the immediate effects of Ramadan fasting on hematological parameters are not known, this study concluded that partial fasting during Ramadan from a hematological point of view is of no concern for pregnant women 3 months after the end of Ramadan.

شرط الاستیطان فی صلاة الجمعة وتطبیقاتها

إن صلاة الجمعة فرضها الله على عباده، وهي عيد الأسبوع ، وقد حذر الشارع على من ترکها تهاونا ، وکسلا بالطمس على قلبه، وأن يکتب من الغافلين ، وقد اشترط العلماء لها شروطا کي تجب على المکلف ولکي تصح منه، ومن ذلک اشتراط الاستيطان، ومع أنه بحث في کتب المتقدمين إلا أن بينه وبين غيره من المسائل تداخل، وقد جاء هذا البحث خاصا، فيها وفي تطبيقاتها، ولم أتعرض للشروط الملازمة للاستيطان کالعدد والقرية ولا بمن تجب عليهم إذا قرب أو من سمع النداء والتي قد تتداخل مع بحثنا نسأل الله التوفيق والسداد وأن يلهمنا الصواب ، وقد اشترط العلماء لها شروطا کي تجب على المکلف ولکي تصح منه، وقد جاء هذا البحث ليبين ما هو الاستيطان؟ وهل الاستيطان شرط وجوب الجمعة أو شرط لصحتها؟ وهل تصح صلاة الجمعة من غير المستوطنين؟ وما التطبيقات المعاصرة التي تنطبق على الاستيطان؟ وقد خلص البحث إلى أن القول الاستيطان هو الإقامة بنية التأبيد بما جرت العادة بالسکن فيه، والمذاهب الأربعة أجمعت على شرط الاستيطان خلافا للظاهرية، والذين يخرجون مسافة قصر من بلدهم کالمراکز الحدودية والنزهات البرية والذين في السفن والبواخر ولو طالت مدهم ليس عليهم جمعة لأنهم ليسوا مستوطنين الکلمات الافتتاحية للبحث: الاستيطان، المصر، المدينة، الجمعة، شرط الصحة. The Condition of Residency in the Obligation of Jumu‛ah (Friday) Prayer and its Applications By: Dr. Badr Nassir Mishri‛ Assubi‛i A Professor at the Islamic Studies Department, Ministry of Endowment and Islamic Affairs, State of Kuwait badrnasir222@gmail.com Abstract Jumu‛ah prayer is a religious obligation commanded by Allah. It is the weekly congregation of the Muslims. Those who neglect or ignore it are warned against having their hearts sealed off and their being regarded as heedless. Scholars have stipulated certain conditions for the prayer to be obligatory and valid for a mukallaf (a religiously accountable person), one of which is the condition of residency. Even though the condition has been covered in earlier books, it still overlaps with other issues. This study discusses the condition of residency exclusively, as well as its applications. It does not address the conditions required for residency, such as the number of days spent in travelling, or conditions about the home town, nor whom the prayer is incumbent upon when the ᾿adzān (call for prayer) is heard clearly from the neighboring mosque. Otherwise, such issues could entangle the main focus of the paper. (May Allah guide our way to success.) Rather, the paper elucidates what is meant by residency, whether or not it is a condition for the prayer to be obligatory or valid, and whether the prayer will be valid from non-residents. It also shows modern applications of the concept of residency. The research concludes that residency means settling with the intention of staying indefinitely. The four schools of fiqh unanimously agree on the condition of residency as opposed to the Zhāhiri school which excludes those who travel beyond the Qaṣr[1] distance from their home towns, such as border centers, land excursions, travelers by ships, etc. Even when it takes them long to stay away from home, Jumu‛ah prayer is not obligatory upon them because they would not then be local residents. Key words: residency – country – city – Jumu‛ah prayer– validity condition [1] The minimum distance that allows for a shortening of the four-unit prayers into two as one travels away from home. (Translator's note)

Perceptions of Men regarding Voluntary Circumcision at a Male Clinic in Lesotho

The prevalence of medical male circumcision in Lesotho remains low even though efforts are made to encourage men to be circumcised. In Lesotho, as one of the countries with a high prevalence of the human immunodeficiency virus (HIV), male circumcision aims at reducing new infections and averting AIDS-related deaths. The aim of this study was to gain an understanding of the perceptions of men regarding voluntary medical male circumcision in Morija, Lesotho. A descriptive, explorative and contextual qualitative study was conducted using in-depth unstructured individual interviews with 10 uncircumcised men who are aged between 29 to 83 years. Tesch’s method of descriptive data analysis revealed the following themes: (1) perceived health beliefs (protection from diseases, sexual beliefs and personal hygiene), (2) perceived community-held beliefs (stigma, traditional and religious obligation), (3) men’s knowledge regarding circumcision, and (4) perceived misconceptions about circumcision (the right time for circumcision, myths and contraindications to circumcision). Men voiced their opinion that circumcision reduces their chances of being infected with HIV even though they are not circumcised. Improved sexual pleasure tends to be in the mindset of uncircumcised men as they perceive circumcision as improving sexual pleasure. It was therefore concluded that men’s perceptions of circumcision are diverse. The uptake of male circumcision depends on influencing the perceptions of men, facilitating access of circumcision services, and ensuring a supportive social support system for uncircumcised men. There is a need to upgrade already existing circumcision policies to include the above.

Experiences of People With Dementia in Pakistan: Help-Seeking, Understanding, Stigma, and Religion

The prevalence of dementia will increase in low- and middle-income countries like Pakistan. Specialist dementia services are rare in Pakistan. Public awareness of dementia is low, and norms about family care can lead to stigma. Religion plays a role in caregiving, but the interaction between dementia and Islam is less clear. Qualitative interviews were carried out with 20 people with dementia in Karachi and Lahore. Interviews were conducted in Urdu, translated to English, and respondents' views on help-seeking experiences, understanding of diagnosis, stigma, and religion were analyzed thematically. Although some people with dementia understood what dementia is, others did not. This finding shows a more positive perspective on diagnosis in Pakistan than previously thought. Help-seeking was facilitated by social and financial capital, and clinical practice. Stigma was more common within the family than in the community. Dementia symptoms had a serious impact on religious obligations such as daily prayers. Participants were unaware that dementia exempts them from certain religious obligations. Understanding of dementia was incomplete despite all participants having a formal diagnosis. Pathways to help-seeking need to be more widely accessible. Clarification is needed about exemption from religious obligations due to cognitive impairment, and policy makers would benefit from engaging with community and religious leaders on this topic. The study is novel in identifying the interaction between dementia symptoms and Islamic obligatory daily prayers, and how this causes distress among people living with dementia and family caregivers.

Examining Factors Influencing Customer Intention to Use Islamic Home Financing: A Study in UTM

Islamic home financing is a kind of product offered by Islamic banks, which is based on the principle of Sharia. Using the Theory of Reasoned Action (TRA) as basis, this study examine factors that influence customers intention in using Islamic home financing. 342 usable surveys are obtained from Islamic bank customers which are the staff in UTM. There are six determinant factors which are attitudes, subjective norms, religious obligation, price and product knowledge were tested. The outcomes show that attitude, religious obligation and product knowledge significantly influenced customers’ intention to use Islamic home financing while price and subjective norms are not significant. The results would help bankers to improving the strategies about the factors that they need the effective market Islamic home financing products in order to be more competitive and known to customers.

Do Religious Exemptions Save?

Religious Americans, and many people sympathetic to them, have supported “special accommodations” or exemptions from otherwise applicable laws – unless there is a “compelling state interest” in not offering an exemption – when complying with these laws would violate religious obligation or belief. When the US Supreme Court held that the First Amendment does not usually require such exemptions, Congress passed the Religious Freedom Restoration Act (RFRA) in 1993 by unanimous vote in the House (better than the Declaration of War after Pearl Harbor) and by almost unanimous vote in the Senate, and many state legislatures have done likewise. RFRA laws aroused little public or academic controversy until after 2012, when claims for exemption were invoked in behalf of conservative Christians. But support for religious exemptions now seems to be breaking down along ideological-political lines, as in the Hobby Lobby dispute over whether a private company should have to provide for contraceptive and arguably abortive drugs in violation of the employer’s religious beliefs. This article argues that there are important drawbacks to “special accommodation”, even from the point of view of religious Americans. First, while occasional exemptions for religious people could be accommodated fairly easily in past eras of comparatively modest government, any pleas for exemption will seem more of a threat, and will be resisted more vigorously, when government tries to regulate ever more, and ever more intimate, aspects of life. Second, perhaps more subtly, by offering exemptions to any and all religions, government may encourage the balkanization of religious life and a proliferation of sects and cults, with negative implications for both the religious and the public life of the country. Third, the idea of seeking special accommodations or exemptions – which often, and perhaps increasingly, might not be available anyhow – is apt to divert religious people from putting their political energy into modifying or defeating unjust or overreaching regulatory proposals altogether, rather than merely seeking special exemptions from them. Seeking frequent exemptions and accommodations puts religious people in the invidious position of demanding special privileges. This is never an appealing, or perhaps even a viable, demand: least of all in an egalitarian society, where a core idea is rejection of special privilege. It is not sustainable anyway, beyond a limited number of exemptions, for a limited number of religious bodies, in a modestly regulated society. In an ever-more-minutely regimented society, you cannot keep demanding exemptions; and they will not be granted. It is a well-known military axiom that armies in retreat are at their most vulnerable. Religious Americans need not retreat from robust political action, merely to plead for special indulgence. It will not avail them, or not for long, if they do.

Zakat on Gold and the Awareness of Muslims in Terengganu

Islam has laid down clear rules and regulations related to wealth on which zakah is a religious obligation. Zakah is made obligatory among others on life stock, agricultural product, gold and silver, business profits and treasure. Although gold is clearly mentioned as items subjected to zakah, the knowledge of Muslims about its details is still questionable. This study aims to identify the level of knowledge among Muslims in Terengganu on the rules and regulations of zakah on gold. This study will use a quantitative approach with the aim of revealing the measure of knowledge among the Muslim society in Terengganu on zakat related to gold. This outcome will help the relevant religious authorities in Terengganu to undertake appropriate measures in order to increase the level of knowledge among the society on this pillar of Islam component.

A Comparative Study of Hajj Fund Management Institutions in Malaysia, Indonesia and Maldives

Performing hajj is one of the five pillars of Islam which may become compulsory for a Muslim who has financial ability to perform this ibadah at least once in his lifetime. To facilitate Muslims to fulfil this religious obligation, countries which have majority Muslim population like Malaysia, Indonesia and Maldives have established legal entities/institutions to manage hajj funds from hajj depositors (aspirant pilgrims) and provide services related to hajj. Although these institutions share the same objective in terms of helping Muslims to perform hajj, their operational activities are largely different. This paper aims to contribute to the understanding of hajj fund management institution in these three different jurisdictions. This understanding is important for policy makers and regulators regulating hajj fund management. It is anticipated that the outcome of this research will shed a light on hajj fund management in Asia.

Determinants of halal meat consumption in Germany

Purpose The purpose of this study is to investigate the determinants of halal meat consumption within a Turkish Muslim migration population in Germany using the theory of planned behaviour (TPB) as a conceptual framework. The role of self-identity as a Muslim, dietary acculturation in the host culture, moral obligation to purchase halal food and trust on the authenticity of available halal food are explored. Design/methodology/approach A quantitative cross-sectional survey design for the current study was adopted. Purposive sampling through self-administered questionnaires was used to collect data from 517 Muslim consumers originated from Turkey and currently living in Germany. The analysis includes exploratory factor analysis, means scores, linear correlation and multiple regressions to examine the determinants of halal meat consumption. Findings A positive personal attitude towards the consumption of halal meat, motivation to comply with the opinion of important persons and institutions and the perceived control over consuming halal meat predict the intention to eat halal meat among Muslims. Research limitations/implications This study used self-identity, dietary acculturation, trust and moral obligation as moderator variables. Future research should also examine the moderating effects of values such as individualism/collectivism and materialism and demographic factors such as age, country of origin, education level and income level to increase the predictive power of the current TPB model. Practical implications Practical implications can be extended to those policymakers, marketing managers and advertising agencies dealing with food-related products. They can pursue strategies based on religious self-identity, dietary acculturation, trustworthiness and moral obligation factors in their distribution and communication efforts targeted at the growing local and international market of halal food. Originality/value This is one of the few studies investigating the determinants of halal meat consumption in a Muslim population in Germany using the TPB within a food, religion and migration context.

Konsep Kepemimpinan Menurut Al-Ghazālī

According to al-Ghazālī, the presence of the leader is very important in a country or in a community for keeping peace, comfort and orderly in the society. It is a religious obligation for Muslims or their representative to choose the capable leader in order to gain the common interests of the people and the instructions of religion coukd running well suited to their expectations. Even he allowed the Muslim cleric to participate in the politics practically or become members of the House in order the all programmes of the government are implemented smoothly. If the Muslim intellectuals of the country could not criticize the indisciplines of the government to Islamic laws or its disobidiences to the regulations preferablely they take the opposition side and become the real opposant. Still more of his Islamic political thoughts are interested to be elaborated deeper in this paper.

KAWIN MAUPAH: AN OBLIGATION TO GET MARRIED AFTER TALAK TIGA IN THE TRADITION OF BINJAI VILLAGE IN PASAMAN DISTRICT A MAQÂṢID AL-SHARÎ’AH REVIEW

<p>Allah SWT hates divorce the most even though He still allows us to do it. If the repudiation (talaq) has been conducted three times, the husband and wife should not reconcile unless the ex-wife marries another man (<em>muḥallil</em>) and has been divorced by her second husband after having an intercourse as a husband and wife. In contrast, there is an obligation for married couples who have been separated because of the third talaq to remarry in Nagari Binjai. This obligation is based on the belief that this is a religious obligation that must be followed by the tradition. The separation because of the third talaq is believed to bring disaster to the village and the subjects will suffer in present life and will not smell the heaven aroma in the hereafter. Even though <em>kawin maupah</em> tradition is maslahah and permissible by some Islamic scholars, it still requires the husband and wife to conduct intercourse prior to the divorce. The maslahah of the <em>kawin maupah</em> is contrary to the Prophet’s guidance, since there is no sexual intercourse in this payment-ordered marriage. Therefore, the practice of <em>kawin maupah</em> by the Nagari Binjai community does not fulfill the qaṣd al-Syâri’ and maqâṣid al-aṣliyah which should be actualized in the maqâṣid al-syarî'ah’s<em> </em>theory.</p>

Book Review: "Islam and the Secular State: Negotiating the Future of Sharia"

The development of modern thought in Islam, is a distinct dynamism in the intellectual space, which is never discussed, because the development of this thought is the intellectual muddle of the earlier Islamic thinkers, which is then passed on to the next generation, as the times and the times progress. So when discussing of contemporary Islamic thinkers, it would seem odd to forget the figure of Abdullah Ahmed Al-Na'im, who allegedly included a rare thinker and a scholarly dedication to be reckoned with in the contemporary world of contemplation. Which not only fathers on the matter of worship mahdhoh, ethics, etc. However, he is an activist who possesses a high degree of popular loyalty without prejudice to his criticism of political, legal and governmental matters. This is proven through affilia-tion in human rights institutions, although the figure of Ahmed Al-Na'im is also a brilliant academic figure.
 Sharia always has a bright future in the public life of Islamic soci-ety because it can play a role in preparing the generations for the life of society, fostering institutions and social relations and so forth. Sharia will continue to play an important role in shaping and developing ethical norms and values that can be reflected in public legislation and policies through a democratic political process. Muslims everywhere, whether as majority or minority, are required to practice Islamic sharia as part of their religious obligations. But according to the author the principles or rules of sharia cannot be applied and applied formally by the state as law and public policy only for the reason that the principles and rules are part of sharia. In addition, the main target of this book is Muslims everywhere, but not monolithic, remarkable, or static categories of readers. Intellectual and professional Muslims, who tend to be the ruling elite and opinion-maker in their society, are largely shaped by the European style of education, which allows them to appreciate philosophical concepts and terms that may be unknown to those educated in traditional Islamic schools (madrasah).

Hajj, Umrah, and the neglected tropical diseases.

Together, the Hajj and Umrah rank among the leading global venues that host annual mass human migrations. The Hajj is an annual pilgrimage to the Islamic holy city of Makkah in Saudi Arabia (Fig 1). It is considered a religious obligation for all adult Muslims worldwide who have the physical and financial ability and draws an estimated 2–3 million people annually [1]. Umrah is an Islamic pilgrimage to Makkah, which occurs at times other than the period of the Hajj—the period of Ramadan (fasting month) is considered the peak period [2]. In 2018, the Hajj is scheduled to take place in August, while Ramadan will occur between May and June [2]. Open in a separate window Fig 1 Outline map of Saudi Arabia and surrounding countries. The capital Riyadh, the two holy cities Makkah and Medina, and other cities mentioned in this paper are shown. Original figure.

The Moderating Effect of Islamic Religiosity on Compliance Behavior of Income Zakat in Kedah, Malaysia

The collection of income zakat amongst Muslims who have fulfilled the conditions to pay income zakat in Kedah has remained low despite the fact that a religious decree making it compulsory to pay income zakat was in 1997. Some Muslim public school teachers in the state of Kedah did not pay income zakat to Kedah State Department of Zakat because of the perception that they could pay zakat at any zakat department of any state in Malaysia. Also, they showed a lack of confidence in the ability of Kedah State Department of Zakat to manage and distribute zakat effectively and equitable to asnaf. These issues, among others, motivate this study to examine the determinants of compliance behavior of income zakat among Muslim public school teachers in the state of Kedah. The objective of this study is to examine whether Islamic religiosity moderates the relationship between attitude, subjective norms, perceived behavioral control and moral obligation, and intention to comply with income zakat payment. This study employs bootstrap and blindfolding technique using PLS-SEM software to analyze the data. This study provides evidence that Islamic religiosity is found to play a significant role in moderating the relationship between perceived behavioral control and intention. This study recommends that that Kedah State Board of Zakat plan, strategize and implement an effective intervention by stressing the importance of complying with zakat payment which is a religious obligation to Muslims who have fulfilled the conditions of paying income zakat in general and Muslim teachers in particular, which could change their beliefs about the impact of paying zakat.

Promoting behavior-based safety with Islamic principles

Occupational safety and health are concerned with all aspects of employees' physical, mental, and social health and safety. Being a labor-related issue, several legislations in every country ensure the safety, health, and welfare of people engaged in work. Therefore, it becomes the legal responsibility of the employer to provide a safe workplace for employees. However, without employee participation, the state legislations and employers' efforts can do little to make the workplace safe and healthy. Employee behavior is considered the key element to ensure safety at the workplace. Human behavior includes the way an individual acts based on various factors such as genetics, social norm, core faith, and attitude. Thus, religion plays a vital role in reinforcing safe work behaviors. Islam has a strong effect on the lifestyle and behavior of its adherents. In this conceptual paper, principles and guidelines offered by Islam related to safety and health are highlighted. The effort has been made to look into the basic sources of Islam to find out principles and guidelines related to safety, health, and the environment. Behavior-based safety from in Islamic perspective is concerned with creating a work environment based on the principles of brotherhood, mutuality, cooperation, mercy, kindness, and benevolence. It is observed that the Islamic approach to occupational safety and health is not limited to compliance with the organizational safety procedures. Still, also it is a religious obligation and Divine Calling.

The Story-Telling Style of the Quran and Preaching of Islam-A Critical Study

Story Telling has been one of the most effective methods not in teaching only, but rather it is also the best instrument for preaching and indoctrination. Preaching Islam or "Da'awah wa Al-Irshad" is a great religious obligation as it is evident from its teachings. This object in view, Quran has very vehemently emphasized on this compulsory component of Islam as to awake the Muslims to strictly abide by the Islamic teachings and persuade the non-Muslims to embrace Islam as being the best religion. Keeping in view its importance, the Holy Quran has narrated several stories of different Prophets (AS) and other nations to make people learn from the same and improve their methods of "preaching". By reading these stories the Last Prophet (SAWS) and his companions were encouraged not to be dis-appointed from the denial of the infidels/"Mushriks" of Makkah.In this article, benefiting from the verses of the Holy Quran wherein the sacrifices and extraordinary efforts of the great preceding apostles (SA) are discussed, a detailed critical review has been presented.