Volume 6 Issue 2
Urdu title page of volume 7 issue 2 of Al-Basirah.
|Language||English, Urdu, Arabic|
|Edited by||Syed Abdul Ghaffar Bukhari|
National University of Modern Languages, Islamabad (Pakistan)
|Frequency||2 issues per year|
|ISO 4||Find out here|
Youth is the real asset of any nation as it plays an important and significant role in the development of society. Youngsters are the future of any nation as they take the charge of the promotion and progress of the society. If youth of a nation stands corrupted the entire nation slides into regression and decadence. But if the youth of a society treads the right path the entire nation succeeds both here and hereafter. Adolescence is a time when a person undergoes changes both physically intellectually. This study was basically designed to explore the role of young companions of Holy Prophet (ﷺ) in the defense and development of Islamic state Madīnah. The approach applied for the collection and analysis of data was qualitative and descriptive. The review of literature uncovered that the young companions, progress the in role cardinal a played (صلى الله عليه وسلم) Muhammad Prophet of advancement, defense, and development of the society. The Holy Prophet young of education and training the towards attention special paid (صلى الله عليه وسلم) companion which enhanced their capacity and level of motivation and led them to work with enthusiasm. The kind behavior of our Prophet Muhammad (ﷺ) enabled them to transform their selves, their families, Meccah, Madīnah and the surroundings of the these sacred cities. Within the shortest possible period they spread the peaceful message of Islam and brought a positive change in the society and particularly established the peace in Madīnah. They built a strong defense of Madīnah from internal and external challenges and laid strong foundations for social, moral, economic and political development of the Islamic state Madīnah. It is, therefore, recommended to encourage the youth of Pakistan to make them realize their duties towards Pakistan and Islam so that they can play a significant role in the development and progress of Islam and Pakistan.
مصنف/مصنفین: احمد، منیر
Maulānā Shiblī Nu‘mānī (1914) was a great Muslim scholar of sub-continent. Shiblī was a versatile scholar in Arabic, Persian, Turkish and Urdu. He collected much material on the life of Prophet of Islam, Muhammad (ﷺ) but could write only first two volumes of the planned work the Sirat-un-Nabi(ﷺ) . His disciple Syed Sulaymān Nadvī, made use of this material and added to it and also wrote remaining five volumes of the work, the Sīrat Al-Nabī(ﷺ) after the death of his mentor. Shiblī was greatly inspired by the progress of science and education in the West. He wanted to inspire the Muslims to make similar progress by having recourse to their lost heritage and culture, and warned them against getting lost in the Western culture. The writer of this article has written a preface followed by an introduction of life and work of Maulānā Nu‘mānī. The next part consists of explaining distinctive features of Shiblī’s book. Maulānā Nu‘mānī dedicated his entire life for the sake of Islam. He had a high quality awareness of the Quran and Sunnah. In his book “Sīrat Al-Nabī", he proved his uniqueness (tafarrudat) regarding various Islamic teachings. In this article I have endeavored to collect some of his uniqueness (tafarrudat) on various issues. Maulānā Nu‘mānī's uniqueness and exclusive ideas were unacceptable for many of contemporary scholars and traditional religious leadership. This article contains some of the selected religious issues in which Shiblī has differed, on the basis of arguments from Quran and Hadith, from traditional scholars. In this article I have analysed Allama's such ideas from his original writings.
One of the core issues in contemporary economic trends is the fair and just distribution of wealth into the society. In this research, a comparative study of ‘distribution of wealth’ in Capitalism, Communism and Islam has been conducted. Qualitative research method is adopted for the analysis of data. The review of literature reveals that central ideas of Capitalism, Communism and Islam are ‘liberty’, ‘equality’ and ‘justice’ respectively. After evaluating the basic infrastructure, methodological framework and practical consequences of these three systems, it has been established that Capitalism and Communism have badly failed in maintaining fair distribution of wealth. Both (Capitalism and Communism) enhanced global inequality which could be assessed from the present economic condition of world as half the world’s wealth is now in the hands of just 1% of the population. On the other hand, Islam has ensured the just distribution of wealth by taking two revolutionary steps: by giving 18 compulsory and 6 optional commandments about circulation of wealth and by overruling all means of hoarding. Moreover, unlike Capitalism and Communism, Islam has given special instructions to distribute wealth among poor, disable, and helpless persons of society who are incapable of participating in the process of production. These measures promote peace and prosperity in society and reduce the ratio of poverty. In the light of above findings, it is concluded that only Islamic economic system can guarantee the just and fair distribution of wealth. It is, therefore, recommended that Islamic countries should implement the Islamic economic system in order to get rid of economic instability.
This article dealt with the description of services of Hażrat ‘Āyeshah (R. A) in the field of principles of derivation of legal rules from the legal texts of the Holy Quran and prophetic traditions, which is the second part of the series, in first part Quran was focused in this regard while in this article other sources of Islamic law as Prophetic tradition etc. have been discussed and their applications in the juristic approach of Hażrat ‘Āyeshah, likewise, Qiyās is a method that uses analogy/ comparison to derive Islamic legal rulings for new developments due to importance and the need of society. Umm Al-Momineen Hażrat ‘Āyeshah (R. A) used to derive a ruling for new situations that are not addressed by Qur’an and Sunnah. Istiḥsān is the fourth principle of derivation of Aḥkām. Likewise, other sources considered by her including Istiḥsān, Istisḥāb, ‘Urf as principle of derivation of Aḥkām. ‘Urf is an Arabic Islamic term referring to the custom or knowledge of a given society. Furthermore, the method adopted for research is deductive. The study found that Hażrat ‘Āyeshah applied the said sources in her process of derivation of legal rules of Islam, which were followed by Muslim jurists in this regard, So it is recommended that student of Islamic Law should study efforts of the companion of Prophet peace be upon him and their principles in the field.
Pakistan came into being on the basis of Islamic Ideology. Therefore, our educational system and policies should be based upon the Islamic ideology. Our national leaders also stressed upon the enforcement of Islamic values in all walks of life of the people of Pakistan. It was theoretically stated in all the educational policies that our national ideology would be the only basis of our educational system. The purpose of this research was to critically analyze the inclusion and effects of Islamic values in our educational system with special reference to our national educational policies. The method used for the research was descriptive and analytical. The review of literature revealed that practically nothing could be done. All steps taken in the educational policies for the inclusion of Islamic values in our educational system confined to papers only. It was also revealed that our national educational system was completely unable to produce honest, loyal, faithful and true Muslims and sincere Pakistanis. Our educational system and educational policies were devoid of Islamic character. The realization of the true sprite of Islamic values in our national educational policies remained a dream. Consequently, our present educational system could not give intended outcomes. In order to achieve the desired objectives, our educational policies and educational system should be in consonance with Islamic values and teachings. Holistic practical measures are required for this purpose. To foster in the hearts and minds of people of Pakistan in general and student in particular, a deep loyalty to Islam and Pakistan, our present educational system urgently requires radical changes on the basis of Quran and Sunnah.
The obeisance of Holy Prophet (S. A. W) is the path of forgiveness and essential component of faith. Therefore, the series of preservations of, (RA) Sahabah by continued is (صلى الله عليه وسلم) Prophet Holy of actions and sayings the followers of Ṣaḥābah and Scholars of the Ummah. For worldly and eternal saving, disciplined efforts were carried out in order to preserve this series. This methodology of preservation with extreme care and technique is exemplary. The process for collection of Hadith was initiated and shaped into books and volumes. It is due to the dignified status of Hadith that Allah created such individuals who preserved the sayings of Holy Prophet (ﷺ) with religious fervor, zeal, honesty and great care. In this article meaningful analysis has been given for such important terminologies which convey technically internal characteristics of the series of books and are a great source of literary beauty. In this connection, terminologies and their meanings represent reflection of each other. The basis of these terminologies is not only on estimated ideas but on the literary and intellectual facts. These are not only according to the time and age but also historical and geographical according to the need of hour and circumstances. From Muḥaddithīn’s point of view, these collections have certain benefits and purposes due to which they kept naming them. The brief, simple and understandable words of terminologies are common; however, their purpose is not common. It is distinguished and extra ordinary. The words used in terminologies are not special but purpose is not to express application. Their contextual meaning is taken under consideration instead of the literal one.
Pashtun Ulama have always been in the service of Islam. The origin of Pashtun people in Pakistan is the province of Khyber Pukhtunkhwa formerly known is North West Frontier Province (NWFP) . Pashtun Ulama have served Islam on different fronts; some have done Jihad against the non-Muslims, some of them have offered their services in the field of Islamic education, ie, teaching in Madrassas, while some have served Islam via their writing commentary of Qur’ān, explanation of Ḥadīth and juristic problems. This article discusses the worthy contributions of one of the great commentators of Qur’ān Shaykh Ḥāfiẓ Muḥammad Idrīs, who belonged to Mardan in the Province of Khyber Pakhtunkhwa, He lived in the 19th century. The article encompasses a detailed biography of the writer and his worthy contribution in serving Qur’ān, Islam and Muslims focusing on his commentary on Qur’ān in Pashto language named as “Kashshāf Al Qur’ān”. The method used for the research is descriptive and qualitative. The review literature showed that such an esteemed and vigorous scientist of different sciences of Qur’ān and his valuable contributions are out of the reach of scholars and libraries that may lead to an irreparable loss of the Islamic legacy. The study came up with the outcomes of his efforts in the field exegesis of Qur’ān, and the way and pattern he followed in interpreting different meanings of the revealed literature. The study would help out Islamic scholars and will enrich the domain of the Qur’ān’s research with new thoughts and viewpoints
Issuing Fatwa is much important in the field of Islamic Theology. At least one of the contemporary famous three methodologies in the field of Fatwa for the mufti to adopt is necessary; as it leads mufti to extract ruling from the text of Holy Qur᾽ān or Sunnah of the Holy Prophet (ﷺ) and from what the Muslim Jurists have agreed upon. A thorough study of the book Fatāwā Ahl Ḥadīth has been conducted in this study in order to highlight the characteristics and main features which distinguish the method of the author, ‘Abdullāh Muḥaddith Rōpaṟi, a prominent scholar of his time in the main stream of Ahl e Ḥadīth, from other scholars of his time in issuing fatwa. The study approves that the author has adopted the depth has and (صلى الله عليه وسلم) Prophet Holy the of companions the of method understanding of the primary sources i. e. Holy Book Qur᾽ān, Sunnah and Ijmā‘, and secondary sources i. e. Qiyās and custom and vice versa and he has given best solutions to the matters posed to him at his time on the basis of textual and rational evidences which ultimately influenced people and made them to accept the author as an authority in his field. . His prominent work also tells us that he has expertise in the fields of Islamic literature, Islamic Jurisprudence, Ḥadīth and Tafsīr. Therefore, his book regarding fatwa has got admired by the scholars of the Subcontinent of all the main streams. Also in the court of Law in the country the book has been considered as a referencing book.
مصنف/مصنفین: جوندل، عبد القادر عبد الكريم
This is the unique quality of Islam that it respects all the religions. It strictly opposes the preaching of religion based on enforcement, power, misconduct, and discrimination and promotes the culture of dialogue to create an atmosphere of harmony. In this way, it emphasis upon the trends of mutual understanding and cooperation. Allah Almighty has directed it because commonalities on dialogue the start to (صلى الله عليه وسلم) Prophet Holy enhances the interfaith harmony. This research work discusses the importance of culture of dialogue in Islam and highlights the efforts of the KSA in disseminating and promoting that culture at national, regional and international levels. It also refers to the efforts exerted by official and non-official Saudi institutions in advocating dialogue and rapprochement between sects in different societies, promoting peaceful coexistence among different religions and civilizations, and activating conferences and scientific seminars that discuss dialogue and peaceful coexistence. In this research, I used the deductive analysis methodology and concluded that the Kingdom of Saudi Arabia serves Islam by: -Opening the horizons of communication and exchange of knowledge with the other in order to provide a true picture of Islam. -Working to promote the real teachings of Islam in terms of tolerance and passion. -Cooperating in spreading security, peace, virtuous values and building a global system of ethics.
تاستدراكات الحافظ ابن حجر في فتح الباري على الإمام الكرماني في الكواكب الدراري في فهم الأقوال والإشارات
مصنف/مصنفین: الرحمن، مطيع الرحمن بن عبد
In the Name of Allah, the Most Gracious, the Most Merciful All the praises and thanks be to Allah Almighty, the Giver of bountiful blessings and gifts. Prayers and peace of Allah be upon the noble Prophet and upon his family and companions, the honorable followers. Ṣaḥīḥ al-Bukhārī by Imām Abu Abdullah Muḥammad al-Bukhārī got great attention by Muslim scholars of the past and present time. Many scholars elaborated this book by adopting different methods. “Al-Kawākib Al-Darārī” by Imam Al-kirmānī is an old explanation of Ṣaḥīḥ Bukhārī. During studying “Fatḥ Al-Bārī” I found that Hafiz Ibn e Ḥajar has consulted “Al-Kawākib Al-Darārī” and quoted Imam Al-kirmānī’s commentary and added it. Al-hafiz Ibn e Ḥajar differs at many times with the opinions of Imam Al-kirmānī about the understanding of the statements and gestures in traditions. I wanted to study such analysis to check the right opinion after comparing statements of both Imams and by consulting with the statements of other scholars of this field. This article approves that judgments of Al-hafiz Ibn e Hajar about the understanding of the statements and gestures are more authentic than the opinions of Imam Al-kirmānī.
his research paper is meant to explain the difficulties of translation of rhetorical and implicit meanings of Qur᾽ān into Urdu language as the translation of such meanings of Qur᾽ān is seriously a difficult job for reasons including the tacit relationship of meanings with the words’ structure and because these meanings take effect of social and mental characteristics of a particular group of people speaking a common language and also for the reason that the meanings change their position with the incessantly changing condition of mind and culture. Given the above facts the writer put forth analysis of four Urdu translations of Sūrah Al-Ḍuḥā after having studied their rhetorical aspects and implicit meanings in interpretations of different interpreters. The translations are as under. 1. Translation of Shaykh Abdul Qādir (d. 1233 A. H) named as “Maudihul Qur᾽ān”. 2. Translation of Aḥmad Raḍa Khan Braylvi (d. 1340 A. H) named as “Kanz ul ᾽Īmān fi Tarjama Al-Qur᾽ān” 3. Translation of Ashraf ‘Alī Thānvi (d. 1362 AH) with the name “Bayān Al-Qur᾽ān”. 4. Translation of Abdul Mājid Daryā Abādī (d. 1977 A. D) which is in literary style with attractive language. The writer has highlighted the lapses and shortcomings of these translations in rhetorical perspectives of Qur᾽ān and its implicit meanings and has also underlined the difficulties faced by these translators in a descriptive table. Findings and suggestions are given at the end.
This research focused on highlighting the purposes of Islam in achieving peace. This paper explains how Islam is the religion of peace and security for the worlds. Its provisions, legislations and purposes ensured all mankind the right to security and security of all kinds: Psychological security, financial security, social security and other types of security which ensure that humanity can live in peace. This is without any kind of these securities being subjected to any slight aggression, sabotage, deprivation or injustice, and if any of that happens then it would be a manifestation of violence and terrorism that is neither accepted nor recognized by Islam which is the religion of peace. The research has shown that Islam has preceded all international laws and norms with respect to the legalization of human rights in peace and war times alike and the sanctioning of those who violate them in this world and in the Hereafter. This is done with supporting evidence from the Quran, the Sunnah, the work of the leaders of Muslim Ummah throughout the Islamic centuries, and the testimonies of non-Muslims who have lived the mercy of Islam and come to know the observance of Islam of human rights. The aims of the research are: To demonstrate the legitimate purposes that Islam has brought to preserve human dignity and security. To show the precedence and superiority of Islamic law in the field of human rights care. To highlight the rich Islamic heritage of human values and civilization through the rules of humanitarian dealing in Islamic jurisprudence in war and peace, and the contributions of the purposes of the Sharia in the development of rules for the preservation of rights and freedoms.
Study of Pragmatic Losses in the English Translation of Surah Al Ikhlas: A Comparative Pragma-Linguistic Analysis
Author: Abdullah, Muhammad, Jamil Asgher
The comprehension of the message of the Holy Qur’ān is obligatory for the whole of humanity which is revealed in the Arabic language. Scholars all over the world, Muslims as well as non-Muslims have devoted their best efforts to translate the word of Allah Almighty in different languages of the world, although absolute translation is not possible. These translations from Arabic to other languages of the world result into pragmatic losses. Small wonder, these pragmatic losses cause problems in the process of understanding the actual message of the Holy Qur’ān enshrined in the source text. This study was conducted to analyze the pragmatic losses in the English translations of Sūrah Ikhlāṣ (chapter 112) through a comparative pragma-linguistic analysis. Three different translations have been selected for the study. A comparative and critical study of these translations has established the presence of certain pragmatic losses which are likely to bear upon the comprehension of the reader in more than one way. To the researchers, the presence of these losses calls for the greater sensitivity towards and understanding of the pragmatic aspects of interlingual translation, specifically for a text which in its primordial form was intended to be a Speech (Kalām) . To retain the pragmatic value and meaning of the source text become all the more paramount when the text translated is sacred one with its own canonical conventions and discursive norms.
Author: Hina, Khushbakht
Plagiarism is a cheating in form of stealing the ideas or language of others, which is morally and ethically crime and it's also an offense. In the field of education plagiarism is an academic fraud, therefore it is considered a theft. In material world the things which belong to us are considered our property; same is the case in academic world ideas, concepts words and work which belong to us are known as "intellectual property". Thus, we cannot use or cite others’ academic work without permission. Islam is the only religion that advocates for knowledge seeking and sharing with others. So sharing useful knowledge is Sadqa-e-Jāriyia. But this does not mean to attain knowledge and overlook the real source of knowledge. In this connection individual has to give credit whenever one uses the work of others anywhere. Hence, if we are using the work of others and do not cite the source and acknowledge the real author, we indulge ourselves in "Plagiarism" or in academic fraud. So in this scenario, academic world copyright or authorship is important. In recent terminology these are known as "intellectual property rights". In present era deceiving and harming of others has become common. In academia, "intellectual frauds" are more common nowadays. The objective of this article is to highlight the Islamic perspective in the avoidances of plagiarism. In this regard, Qur᾽ānic verses and Ahādīth have been used for exploring how Islam has indicated the avoidances of plagiarism. The main theme of this paper is to highlight and explore the Islamic vision regarding the academic theft and current preventive practices in Pakistan. It is suggested & concluded that in Islam plagiarism is prohibited. It also indicates the terms & conditions for the use of academic work of other scholars. There is dire need that the Muslim experts should also revive new Islamic copyright rules and regulation for honest academic writing.
Author: Rabbi, Fazli
As a result of the political crisis in Pakistan, the Martial Law regime of General Zia Al-Haq came into power on July 5, 1977. The process of Islamization was given a new boost during the period of Zia Al-Haq 1977- 1988. He launched a comprehensive scheme to eradicate non-Islamic practices in Pakistani state and society. His Islamization program contemplated significant reforms in the legal-constitutional, socioeconomic and educational institutions of Pakistan. The principles of Zakāt -‘Ushr ordinance, Islamic Ḥudūd and Penal code were introduced in the country. To Islamizing the economy Ribā abandoning and Profit and Loss sharing accounts in banks were initiated. Besides, he renamed parliament as Majlis Al-Shūrā; the Federal Sharī‘at Court, Sharī‘at Appellate Benches and Sharī‘ah Council were established in the country. Under the umbrella of Nizām-e-Muṣṭafā, social reforms were introduced, through the stressing of sanctity of the Holy month of Ramaḍān, enforcement of the bans on gambling and encouragement of chadar for women. Un-Islamic programs were banned on television and radio and news in Arabic was made compulsory. The stated objectives of President Zia’s Islamization policies were to lead Pakistan in the direction of truly Islamic state. However, the critics of his polices considered it a tool for legitimizing and enhancing his political powers in the country.