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Hybrid learning refers to an educational model in which students join classes from home in virtual mode. Hybrid classes are comprised of asynchronous learning elements such as pre-recorded video instruction and online exercises. If planned well, the best aspects of online and in-person learning are combined in hybrid courses, while making sure that education is increasingly attainable for a lot of students. This study analyzes the positive and negative aspects of Hybrid learning to understand what to champion and where to work harder. A SWOT research analysis that would help for easier to speculate the strengths, weaknesses, opportunities and threats of Hybrid Learning. Findings revealed that hybrid learning has enormous potential in sharing the research, tutorials, and experiences of notable individuals with students to bring improvements in student learning. Quality control has been established in hybrid courses, for instance, through accessing and arranging the quality of data, hybrid courses and manual courses are equivalent. However, the true potential of hybrid courses has not yet been manifested. This is elaborated by the fact that usage of hybrid mode isn't as strategic as it has potential to be. As no substantive or accurate methods are available in terms of training, the students may not take part in hybrid learning. Moreover, hybrid learning is likely to be sabotaged because of a number of threats. It can be anticipated that many students may not understand the hybrid mode of learning especially in initial semesters which will have adverse effects on their grades. The opportunity lies in capitalizing on the actual strength of hybrid learning. It has been proposed that the finest instructional methodologies from hybrid and manual modes can be used in combination so that advantages and disadvantages of both these modes can be used together. [ABSTRACT FROM AUTHOR]

Arabian Peninsula was famous for its language expertise and linguistic expressions at the time of Prophet Muhammad (I). The poets and langrage experts would spend most of their lives to attain excellence in Arabic language and literature. It was during such time that a man named Muhammad (!) emerged, whose linguistic expression was remarkable, accurate and amazing. He was also quite familiar with the dialects and accents of every tribe of Arabia. It was the surprising effect of tliis lingiistic excellence that people tagged him with different titles such as Poet, Sorcerer, Kahin (soothsayer), Majnun (One possessed by Jinn), and insane man with insane message. Allah Almighty revealed Quranic verses not only to answer such allegations but also entmsted him to present commentary of the Holy Quran to the people who would called him illiterate. This article will try to find out the Quranic commentary on the linguistic expressions of Prophet Muhammad (!) as a miracle of revelation. The method of research is descriptive anal^ical and historical. The discussion of verses of Quran and the explanations of the experts of Quran through the comments of orientalists have been included to support the arguments. First Part of the paper discusses status of Prophet Muhammad (!) as an illiterate man with his remarkable linguistic expressions of Quran due to which he was awarded different titles such as poet, sorcerer and insane. The second part explains the Quranic response to accusations on Prophet (!) raised by the opponents. In the third part, some intellecPral arguments of Quran and opinions of orientalist have been discussed to support the Quranic responses in favor of linguistic expressions of an unmil Prophet Muhammad (!) which is followed by findings and conclusion ofthe whole discussion. [ABSTRACT FROM AUTHOR]

Reason and revelation are amongst the concepts with which Islamic philosophy was to wrestle throughout its history. The problem of the relationship between revelation and reason is indeed one of the most famous and profound topics in the history of human thought. The conflict between reason and revelation in Islam was initiated by Mutazilites, arose in Iraq in the eighth century, about a century after Prophet Muhammad (SAW)'s death (632). Their ethical theology insisted that God was just in an objective sense as understood by man. Their theory of knowledge supported confidently the powers of human intellect (aql). In Islamic theology revelation that is revealed to Prophet Muhammad (SAW) is absolute and perfect by all means which is not to be judged by human reason that is imperfect and temporary. In Islamic way of life the prophet Muhammad (SAW) (570–632 CE) is called the Seal of the Prophets. Discussion of this research is about the intellectual, historical and descriptive facts about the protectors of reason and revelation through argument from both sides. The first part defines terms of revelation and reason. In second part there is history of emergence of reason in Islamic theology and how it was countered by Muslim Jurists. The third part of the paper contains discussion from Quranic facts about the status of reason in Islam. In the fourth part there is description through verses of Holy Quran that what type of reasoning is encouraged in Islam. Finally concluded by the findings and suggestions from Quran that how reasoning should be used to explore not to judge the revelation. [ABSTRACT FROM AUTHOR]

Youth is considered to be the backbone of any nation. The level of moral development, civilization and consolidation of authority and potency depends on the morality of its youth. It can be said that nations survive till their ethics live. The question of youth and Islam at present stems from the overwhelming demographic weight of youth and their relatively recent invasion into the public domain, as well as a wave of Islamic revivalism throughout the world. For any society and its future the youth plays vital and integral role both for progress and decline. The reason is that youth can make the future dark or bright through their role as individuals and as active members of society. This paper draws on lively focus group narratives of young Muslims to explore the interactive presentation of Islamic selves. By bringing together young people who practice Islam in different ways, this paper offers a deeper insight into how claims to a universal identity are actively constructed and contested through particular social relationships and interactions in specific structural contexts. The first part of the paper presents introduction of the whole study. Second part gives description about the categories of youth including; pious, deviated and confused. In third part importance of youth in Islam has been highlighted. Fourth part presents social, moral, political situation of Muslim societies in contemporary time. Fifth part gives description of impact of moral, social, and political situation on the minds of young people. Discussion concludes with the responsibilities of youth which is followed by findings and conclusion of the whole discussion. In so doing, the paper takes up recent calls for more research on the personal meaning of Islam as religion for Muslim youth. [ABSTRACT FROM AUTHOR]