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In today’s world, empowering individuals, promoting social cohesion and advancing economic development all hinge on access to high-quality education, prioritizing diversity, inclusion and equality. Rethinking current educational strategies using cyber-physical learning assets is necessary to accommodate the learning inclusivity and equity and escalating demands of a globalized world. There is a pressing demand for evidence to support the efficacy of collaborative learning in transforming curriculum and fostering learner inclusion. However, it is recognized as a pedagogical technique within the quality education domain. This study aims to address this knowledge gap by investigating how hybridized cybergogy paradigms facilitate collaborative learning, focusing on diversity, equity and inclusion, to improve educational quality in higher education.

This study used a qualitative approach with an exploratory design guided by an interpretive philosophical perspective. The data was gathered from 60 prospective teachers from the public sector university of Sindh, Pakistan. Semi-structured interviews were conducted with participants. They were then analyzed using theme analysis to understand their views on the potential of hybridized cybergogy paradigms for collaborative learning to improve the quality of education provided at institutions.

The study results confirm that learners benefit from increased access to learning resources, improved critical thinking and problem-solving skills and a more diverse and inclusive classroom working together in a collaborative hybridized cybergogy setting. By fostering SDG 4 (Quality Education) and the 21st-century skills necessary for global marketplace engagement and competing in progressive environments, this creative method equips learners with the capabilities to face modern global challenges.

The study offers valuable practical suggestions to stakeholders in higher education, including faculty, policymakers and teacher education programs, for integrating hybridized cybergogy and collaborative learning to align curricula with sustainable development goals. Additionally, it bridges a significant gap in the existing literature, which will aid future researchers interested in exploring this area.

This study stands out as it explores an underexamined area while providing novel educational insights.

Unprecedented progressions in the sector of Information and Communication Technologies (ICTs) have led to the trendsetting of Education 4.0 paradigms. A byproduct of breakthroughs in Education 4.0 is the “Cybergogy” paradigm that particularly stimulates learning and builds competencies in a virtual environment for the new era. Toward that, the objective of this review paper is to explore how cyber-physical learning is being adopted within cybergogy paradigms with its current state-of-the-art, traits, design models, applications and difficulties in Higher Education Institutions (HEIs) around the globe.

A narrative review of literature has been conducted in which major electronic bibliographic databases are targeted for study selection. Seven themes have emerged from the literature search that descript the resourcefulness, inventiveness and challenges of cyber-technology in transferring learning and interaction in and outside HEI boundary walls.

Grounded on the findings, it is valuable to mention that cybergogy media facilitates an array of options for collaboration, information gathering, intellectual discussions, the convenience of access, etc. among higher education learners. Consisting of interconnected technology, distinctive intricate digital systems and physical elements working together, the trend has implementation efforts of a smart learning institution for providing engaged learning and advanced skills training. However, there are certain implementation risks and consequences that must be considered thoughtfully.

This review can be used as an effective guide in designing cyber-technology-mediated teaching instruction and strategies for supporting collaborations and inventive learning in higher academia. Future researchers interested in exploring cyber-physical blends and media usage in education will also be facilitated with this review.

This literature review is unique because it details significant practices of collaborative learning for the twenty-first century through cybergogy in Higher Education 4.0 that was not examined previously.

The purpose of this paper is to understand the connection between the degree of religiosity and the product involvement level in determining the various constructs of consumer behavior.

On the basis of a small survey, clothes were selected as a high involvement product, and snacks were selected as a low involvement product. A modified version of Sproles and Kendal's Customer Style Inventory scale was used to profile the behaviour of consumers, using confirmatory factor analysis approach. Worthington et al.'s Religious Commitment Inventory scale was used to measure the religiosity levels. Data were collected from students of five universities located in different regions of Pakistan.

Consumer behaviour varies with the level of involvement and the degree of religiosity. In the case of high involvement product category, the highly religious group was found to be less recreational, fashion conscious and impulsive in their shopping orientations. It was also determined that the higher religious group was more socially influenced in making purchase decisions, more conscious about their lifestyle and less confused by information over choice, as compared to the less religious group. In the case of the low involvement product category, it was determined that religiosity negatively influenced the brand consciousness of consumers. The results indicated that higher religious consumers were less impulsive and did not give much consideration to advertisements in making purchase decisions; but it was opposite for the less religious consumers. Highly religious consumers in the low involvement product category were also found to be more socially influenced and not as confused by excessive information in making their purchase decisions. Overall, it was established that in order to better understand the intricacies of the behaviour of consumers, their purchasing habits should be studied in the context of varying levels of religiosity and product involvement.

This study focused on youth only, so results derived might not be generalized to the other segments of the population.

The current study aims to understand how religiosity and involvement level complement each other in determining the behaviour of consumers and whether the level of religiosity equally determines the behaviour of consumers in the low involvement product category and high involvement product category or not. No previous study has been conducted to explore this dimension of consumer behaviour, and this paper categorically strives to fill this gap.

With governance networks as the critical emerging feature of public administration, this article examines the structure, governance and challenges of networks in the public sector. Using complexity theory, this article explains that control-based relations do not hold much relevance to govern the complex systems of networks.

Case study research design is employed taking the power network in Pakistan as the unit of analysis. Data were collected through eleven semi-structured interviews, companies' websites, government policy reports and other companies' reports. The structure of the power network was examined through the technique of social network analysis using UCINET. Thematic analysis of interviews was conducted with the help of NVivo 13 to identify the mode of governance and challenges.

The study found that five central public sector actors have a high degree centrality and betweenness centrality. Thematic analysis further revealed that these actors are controlling most of the decisions in the network in a hierarchical mode of governance. Other actors face multiple challenges including lack of autonomy, overlapping authorities, conflicting rules and complex decision processes.

The findings imply that instead of top-down and control-based relations, networks require self-governance mechanisms where actors independently participate and interact with other actors to generate common solutions to problems.

The authorities should use network management strategies, participatory approaches and consensus-building methods to reach decisions.

The study explores the network structure and network governance challenges in the context of a developing country that is barely addressed in the public management literature.

This paper aims to study waqf practice in Pakistan with regard to its utilisation in funding for higher educational institutions (HEIs) and investigates waqf raising, waqf management and waqf income utilisation.

The paper is based on the views of 11 participants who are actively involved in the waqf, its raising, management and income utilisation, and is divided into three subcategories: personnel of higher educational waqf institution, personnel of waqf regulatory bodies and Shari’ah and legal experts as well as archival records, documents and library sources.

In Pakistan, both public and private awqaf are existing, but the role of private awqaf is greater in higher education funding. However, due to lack of legal supervision private awqaf is considered as a part of the not-for-profit sector and legitimately registered as a society, foundation, trust or a private limited company. Waqf in Pakistan is more focusing on internal financial sources and waqf income. In terms of waqf management, they have firm guidelines for investing in real estate, the Islamic financial sector and various halal businesses. Waqf uses the income for developmental and operational expenditure, and supports academic activities for students and staff. Waqfs are also supporting some other HEIs and research agencies. Thus, it can be revealed that a waqf can cater a sufficient amount for funding higher educational institutions.

In Pakistan, both public and private awqaf are equally serving society in different sectors, but the role of private awqaf is much greater in funding higher education. Nevertheless, the government treats private awqaf as a part of not-for-profit sector in the absence of a specific legal framework and registers such organisations as society, foundation, trust or private limited company. The waqf in Pakistan mostly relies on internal financial resources and income from waqf assets. As the waqf managers have over the time evolved firm guidelines for investment in real estate, Islamic financial sector and various other halal businesses, and utilisation of waqf income on developmental and operational expenditures, academic activities of students and educational staff, other HEIs and research agencies, it can be proved that the waqf can potentially generate sufficient amount for funding HEIs.

The study presents the waqf as a social finance institution and the best alternative fiscal instrument for funding works of public good, including higher education, with the help of three selected waqf cases. Hence, the paper’s findings offer some generalisations, both for the ummah at large and Pakistan.

The paper makes several policy recommendations for policymakers, legislators and academicians, especially the government. As an Islamic social finance institution, the waqf can help finance higher education anywhere around the world in view of the fact that most countries grapple with huge fiscal deficits and are hence financially constrained to meet growing needs of HEIs.

The study confirms that the waqf can be an alternative source for funding higher education institutions whether it is managed by the government or is privately controlled.

Since many Afghans, especially in rural areas, favor traditional, customary, and tribal laws over national laws, they tend to disregard the constitution and national governmental structure under the new democracy that gives girls and women protection. These laws allow girls to attend school, and ban child marriage; therefore, the problems related to these practices should be decreasing. However, since many in the more rural areas of Afghanistan do not honor the regulations, laws, and rulings of the national government, serious problems still exist for girls and women. Those to be addressed in this chapter are high rates of illiteracy, child marriage, obstetrical fistulas, poor health, domestic violence, and self-immolation.

The purpose of this paper is to explore the impact of services quality, customer satisfaction and corporate image on customer perceived value in the banking sector of Pakistan.

A model is developed to show the relationship between dependent and independent variables taken from the existing literature. The data are collected from 200 respondents taken from the five major cities of Pakistan using structured questionnaire. Correlation and regression are applied to estimate the relationship between variables and find out the extent to which the independent variables have impact on the dependent variable.

Results show that there is a positive relation between the service quality, customer satisfaction and corporate image. It is also analyzed by the results that service quality and customer satisfaction have high impact on the customer perceived value where corporate image also effect the customer perceived value.

This paper identified the impact of service quality, customer satisfaction and corporate image on the customer perceived value that helps the services sector especially banks how they can improve the customer perceived value through improving their service quality, customer satisfaction and corporate image.

Having argued in the part I paper that the interest‐based fiat monetary system is not compatible with the objectives of the Islamic law or the Shariah, this paper seeks to argue why commodity moneys, like the gold dinar and silver dirham, are compatible with the maqasid.

This is a theoretical paper that integrates information from the Qur’an, the traditions of the Prophet, the writings of early Islamic scholars and historical observations vis‐à‐vis the objectives or the maqasid al‐Shariah and makes logical deductions therefrom.

The theoretical conclusion is that while fiat money is counterproductive to the maqasid al‐Shariah, commodity moneys like the gold dinar and silver dirham, are indeed compatible with the maqasid. The Islamic economic system is, therefore, fundamentally a “barter” system, i.e. an exchange economy where goods and services are exchanged value for value, but avoids the problems associated with barter by taking some of the commodities exchanged in the economy, that have the characteristics of money, as money. Gold is argued to be the best Shari’ah money.

Empirical investigations may shed further light.

If the theoretical deductions and contentions of the paper are correct, then their practical implications cannot simply be understated. For the Islamic economic system to emerge in reality, or for that matter any process of Islamization of knowledge/disciplines to succeed, it is foremost crucial that commodity moneys gradually replace fiat money.

The paper establishes that commodity moneys like gold and silver are Shariah‐compatible moneys, whereas the current fiat money is not.

The purpose of this paper is to improve the quality and efficacy of data collected from Muslim respondents, particularly women, through an examination of Islamic teachings and illustrated using a “conservative” paradigm of practice. The paper is designed to be helpful to researchers in designing both their projects and their data collection methods.

The paper is conceptual, in that it provides an overview of some important, often overlooked or misunderstood areas on which studies have been based and gives frameworks and also ethical pointers to researchers.

Framed to explain approaches to “conservative” Muslim women in societies across the globe, what is presented herein allows insight into all varieties of Muslim practice. This is achieved by explaining the possible objections to different methodologies and techniques of research for Muslim women at the “conservative” end of the practicing spectrum – this allowing a highlighting of ideas and ideals applicable across the spectrum.

Useful for academic researchers and also commercial researchers, potentially saving both time and money by pointing out possible errors in research design while also ensuring good ethical practice. The paper is offered to assist researchers in eliciting full and frank responses from Muslim respondents based on informed and thoughtful research design and data collection and providing possibly contextualisation(s) of what is said to enhance data analysis and interpretation.

Believed to be the first paper of its kind in English, this conceptual paper provides insight for researchers aiming to get the most useful and ethically sound outcomes for those interviewed, as well as those interviewing.

The face value of nonowner-occupied real estate and business fixed assets is excluded from Zakah, according to most Fiqh scholars who argue that it has not been explicitly ordered during the lifetime of Prophet Muhammad (sas). This study aims to test the hypothesis that the role of these properties in the early Islamic economy was insignificant and, therefore, differed from today.

A qualitative historical analysis of primary Islamic sources and narrations from early Muslim historiography has been conducted to understand real estate sales and rent, construction costs and the number and size of houses owned by the Sahabah. In addition, inheritance reports and land gift records have been examined to obtain relevant information about the value of real estate. As for business fixed assets, the type, number and wealth of craftspeople as well as their tools have been analyzed to reveal their significance in comparison with today.

The findings of this study confirm the hypothesis that real estate for investment purposes and business fixed assets were quasi-non-existent during the lifetime of the Prophet (sas) and, therefore, irrelevant from a Zakah perspective.

This study intends to be a catalyst for the reconsideration of Zakah on these items of wealth and contributes to the Fiqhi discourse.