انسانی زندگی میں جنات کے اثرات

Among different creations of Allāh, Jinnāt have their own independent existence. By essence, they neither belong to the human race nor to the angelic world. One commonality between Jinnāt and human beings is that they both are provided with consciousness and can practice their own free-will in terms of choosing what is right and what is wrong, while angles are deprived of this ability. Jinnāt are mentioned in numerous places in the Qur’ān and the Aḥādīth of the Prophet SAW, so much so that it would be unreasonable to deny their existence. Henceforth, the scholars from every period of time have acknowledged their existence and it wouldn’t be wrong to claim that they all share almost similar views on them. Likewise, every Muslim group acknowledged their existence with the exception of Jahmīyah and Mu‘tazilah. As far as Jews and Christians are concerned, they too like Muslims believe in the existence of Jinnāt. To summarize, it is proven by means of multiplicity (Tawātur) of report from all the Prophets and Messengers and therefore, every follower of the heavenly religion has some sort of belief in the existence of Jinnāt. As far as their influence on the human beings is concerned, there are three major views prevailing among Muslims.  There are those who completely deny their existence and therefore, do not in anyway acknowledge their influence on human life. Then there are those who do believe in their existence but are of the opinion that they remain aloof from human beings and therefore, have no influence on the human life. The third opinion which is the opinion of the majority of the scholars is that not only Jinnāt exist but they have the power to influence and affect human beings as well. In this treatise, the opinion of the proponents of the third view is analyzed and their evidences from Qur’ān and Sunnah are discussed.

Essays in land inequality, Agrarian transition and agriculture taxation in Pakistan

Primarily this thesis aims to study the inter-temporal trends of agriculture land inequality in Pakistan which is one of the determinants of poverty. The access to land use a concept related to efficiency of operations on land (operational inequality) in Pakistan has declined over time and ownership inequality (distribution of land amongst owners) a concept which is relevant to equitable distribution has initially improved and then became stagnated. I have comprehended the process of agriculture transition in Pakistan and the data suggest that Pakistan's agricultural has been shifted to owners' self-cultivation either owners are cultivating lands themselves or using wage labors. Based on district level data in Pakistan, I have constructed a novel empirical model of multidimensional poverty, inequality, and development which is my modest contribution. Multidimensional poverty, land inequality (land ownership inequality) and food consumption inequalities are positively related and development and literacy have negative relationship with multidimensional poverty at district level. The consistent inequality in agriculture sector is failure of public policy in Pakistan. The policy of taxation and subsidies are somehow inducing land inequalities in the agriculture sector. I have studied the historical change in land revenue institutions in Pakistan and developed a simple model for computation of potential of agriculture income tax in Pakistan. Based on the results there is an encouraging potential of implementing agriculture income tax in Pakistan