Volume 7 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|
The British colonial rule in the Indian Sub-Continent created a lasting social, cultural and religious impact on the lives of the local people. Islam was specially treated as a grave threat by the colonial government, and it took a number of steps against Islam to undermine it. Literature carrying highly provocative and incendiary material against Islamic beliefs and traditions was produced by the priests in tacit connivance of the British government. It resulted in the conversion of some Muslims to Christianity who wrote their tales of conversion in the form of autobiographies in which they subjected both Islam and Muslims to severe criticism. They tried to discredit the Qur’ān, Ḥadīth, Sīrah and Taṣawwuf and made fun of the different eras of the Muslim history with a view to promote hatred from for Islamic values among Muslims. Such criticism of Islam by these new converts needed to be countered and answered in a balanced way. The present study, therefore, presents an overview of the specific Christian literature against Islam in order to fulfill the scholarly needs of the subject. The scholarly work on this topic will offer a strong defense of Islam and the Islamic values against the external attacks.
Every society holds its own norms where various differences may occur be it cultural, ethnic or creed based. In Pakistan, the love of Islamic traditions is existed in adjacent to the impacts European and Hindu civilizations where their ancestors lived. The people’s trend is varied due to this mixed cultural and religious and territorial traditions. People living in Pakistan belong to various tribal, ethnical and territorial backgrounds. They have their own traditions and archives on which they prefer to live with. The woman in Pakistan faces educational, domestic and tribal violence of various kinds. There are certain issues about daughters among which the most serious is that their parents wish to marry their well-educated daughters with well-educated persons. As it is assumed that marriage is the only and ultimate end for every girl in Pakistan. The girl is either threated from the brother if she dares to refuse marriage or goes under physical thrashings from the parents, and majority of girls in Pakistan are likely to be forced to discontinue their hopes of attaining an education from abroad or within their country and be sent off in marriage proposals to older men. On the other hand, married working woman will probably have to find herself dealing with her husband’s ego and obscure insecurities now and again. Men in Pakistan usually believe that they are and should be the only breadwinners of the entire family. That’s why; a woman fall to be a psychological victim of her husband’s misbehavior, that results into depression, tension, anger, sense of inferiority, complex, anxiety and suicide attempts. The present research paper aims to discuss various issues that woman face before and after marriage and that have impacts on woman in her whole life that ultimately leads her to psychological problems. Various issues with instances have been discussed.
Mufasirin have always been the center of intrest, Tafāsīr are the embodiment of Scholerly work, and due to their contribution and great services meanings of Qur’ān become very easy to understand. There are specific principles of Tafāsīr. Allāmā Farāhī is also one of those Mufasirin who worked on sources and methods of Tafāsīr. No doubt, the knowledge basis on the solid sources Maṣādir glitters with its own solidity and conformity on the sky of knowledge. Talking to the Qur’ānic commentary, the most solid source is the Holy Qur’ān itself as recommended by the main stream of Qur’ānic commentators Jumhūr Mufassirīn. Allāmā Farāhī, one of the latest commentators, apparently argues the same but practically his Qur’ānic commentary differs it because of binding the interpretation of Qur’ān by Qur’ān "Tafsīr ul Qur’ān bil Qur’ān" with his lonely concept of "The Coherence In the Qur’ān" called Naẓm ul Qur’ān, that is a mere logical matter. So its impact on the Tafsīr literature differs not only from the fore commentators but also leads the incoming commentators to base their Qur’ānic commentaries on mental basis rather than solid Ḥadīth sources. So, following is the analytical study on Farāhī's Tafsīr sources and their impact on the Tafsīr literature.
Muqaddimah Ibn-e-Ṣalāḥ is an important Book in Hadith Jurisprudence. Ibn-e-Ṣalāḥ has extended the work of the farmer Jurisprudence. Scholars in his aforementioned book, and all those minute components, which were cited in the books of Ḥadīth Jurisprudence, were inscribed in a specific sequence given coherent form, but on contrary keeping in view the other aspects of Ḥadīth Jurisprudence, modern terminologies or Jargons were also introduced. Muqaddimah of Ibn-e-Ṣalāḥ has been awarded a self-evident position in the knowledge art of Ḥadīth Jurisprudence. But the scholars, smeared with the qualities of Ibn-e-Ṣalāḥ have critically analysis errors and omissions of Ibn-e-Ṣalāḥ and pin pointed all those places where stance of Ibn-e-Ṣalāḥ has been considered weaken. The mode of picking merits and demerits and analysis because a source to bring reader closer to truthfulness and doctrine in vogue, which has been bestowed to the scholars of Muslim Ummah by Allah Almighty. This article aims at to critically analyse Muqaddimah Ib-n-e-Ṣalāḥ; how moḥaddithīn follow the principles of Ḥadīth. What is the limit of difference of opinion? Muqaddimah Ibn-e-Ṣalāḥ is the excellent example of Scholarly and intellectual work, but there are certain issues which still need research, all the such issues related to this are discussed in this article.
Taqī al-Dīn Aḥmad Ibn-e-Taymiyyah was a great revivalist, jurist and interpreter of Noble Qur’ān of 7th century. This academic work was designed to explore the methodology of Ibn-e-Taymiyyah in Muqaddimah fī Uṣūl al. “مقدمة فى تفسير القرآن” Tafsir Qualitative research methodology was used for the analysis of data. The review of literature revealed that it was his unparalleled academic work on tafsīr which had addressed even minor doubts raised about authentic Hadīth and presented their solution. In addition to that, he had addressed the complications faced in each phase of tafsīr. He had collected the academic pearls in very few pages and made it clear that how the Noble Qur’ān should be understood and interpreted? Many of the exegesis of Qur’ān did not reflect real message of Qur’ān. In this connection, Ibn-e-Taymiyyah disclosed that merely knowing Arabic language was not enough for the tafsīr of Holy Qur’ān. The Qur’ānic interpretation could not be correct until it was compiled in the light of Qur’ān and Hadīth because he was the real interpreter of Holy Qur’ān. After prophetic age, his companions (Ṣaḥāba) , and their followers (Tābiʻīn) interpreted the real meanings of Qur’ān. In this context the real message of Qur’ān could only be understood by consulting the interpretation of Holy Prophet (ﷺ) , his companions and their followers. He also highlighted the fundamental principles needed for the exegesis of Holy Qur’ān. It was therefore recommended that his work should be included into the curriculum of Islamic studies to make our students aware in order to differentiate between right and wrong interpretations of Holy Qur’ān. Finally it is the dire need of time to revive the tafsīr literature in the light of these principles so that the modern exegesis could by analyzed and corrected to reflect the real message of Qur’ān.
Wakālah is an agency contract in which a party mandates another party as his agent to perform a particular task. Wakālah is the need of the society, as majority of the people are so busy in their lives and pre occupation that they don’t have time to settle all the issues related to banks, so they hire the services of an agent, who works on behalf of them. In the current context of Islamic finance, the customer normally appoints the financial institution as his agent to conduct a particular transaction and in return, the financial institution will receive a fee for the service. Wakālah is used in credit card, discounting of bill of exchange, Tawarruq, and Murābaḥa etc. This article is divided in to two sections: the first one; to study Wakālah according to Fiq’hī rules, i. e. its definition, conditions, its qualities and its specifications. And in the other part Wakālah is discussed according to application of the Bank. At the end of discussion conclusion and some suggestions are given.
It is the greatest blessing of Allah Almighty, that a person acquires the knowledge of Ḥadīth and its sciences. Ḥadīth is the heritage of the Last Prophet of Allah Almighty. Muslim Scholar have strived to serve the Holy Qurʻān and Sunnah and have been keen to preserve Prophetic traditions from fabrication. Among the sciences that guard the prophetic traditions is “Ulūm ul Ḥadīth”. Not long but voice are being raised on the legality of the sacred knowledge that it stands baseless. Keeping in view the said situation, I aim to throw light on the staunch and steadfast bases that this knowledge lies upon from the Holy Qurʻān and encounter the suspicions created by the enemies and refute them in a radical and critical manner. The object of research is dispersed in the books so requires compilation and composition that never is an easy task and we see that the scholars and researchers have mentioned the terminologies of the knowledg, defined them but have never really looked to mention their basis from the holy scriptures so in this research it is tried to link the basis of the founded rules from the Holy book.
It is not possible to create stability and balance in a society if its basic pillars, both men and women, are not aware of their fundamental rights and duties. A best society, therefore, is that where there is a balance and realistic approach towards the rights and duties of the people. Being a complete code of life, Islam has introduced, for the first time in the history, a strong mechanism and structure, both at theoretical and practical level, for the assurance of such balanced approach of rights and duties. While following this, Islam has given the rights of life, right of education, right of better teaching, right of fairness, right of alimony and etc. , to both man and woman, without any sort of discrimination. The same principles are followed for awarding duties. However, some relaxation is given to a woman, owing to the fact of her soft nature, in term of duties. Some orientalists, particularly those who are not familiar with the teachings of Islam, point out that predominance has been given to man in terms of rights. The purpose of this work is to root out such misconception through solid arguments-both from the Holy Qur’ān and Sunnah of the Holy. (صلى الله عليه وسلم) Prophe
There is no doubt that the term artistic image is one of the most technical terms used in the literary works and the study of poetic texts, because it is the effective means to show the poetic experiences with all the thoughts, feelings, and to reveal the influence and inspirations of words. On the authenticity of the poetic experience, and to prove the ability of the poet to form in a format that brings pleasure and experience to those who receive it. It grows and crystallizes within the poet with the poetic text itself, as represented in highlighting the delicate meanings and emotions of the troubled, and the serious thoughts through the technical composition of the spatial words through fluent speech, and strong expressions that raised by the internal presence rhythm and influence. The artistic image is to achieve literary pleasure and intellectual pleasure through the artistic repertoire such as metaphor, borrowing and related rhetorical tools or through the words that lead to scenes and create expressive scenes, because they convey psychological experiences in paintings or emotional situations in scenes animating or moving, and make the static nature visible. The researcher tried to explore the artistic value of some of these images in which the poet responded to the spirituality and Islamic awakening, which seeks to remove the ambiguity and inertia of his poetry, avoid monotonous boring repetition, and explore his skill in drawing paintings and his brilliant imagination and his noble vision and noble passion.
Muhammad bin Umar Al-Waqidi is known to be a prolific historian. His book on the maghazi of rasool Allah is very famous. His work is of great importance especially in context of chronological order and Prophet’s different campaigns/expeditions. He is considered to be the converging point between the Madīnaḥ and ‘Iraqī school of history. That is why he has been massively quoted and cited by Muslim as well as oriental historians. Despite of all these, Al-Waqidī has been criticized by both Muhaddithīn and Orientalists. In fact, Muhaddithīn’s criticism bases on some solid and valid grounds, but Orientalists’s criticism posses no sound evidence. Mainly Al-Waqidī has been accused of Tashayyu‘, plagiarism and influence of Abbasid caliphs on his historic narratives by western critics. In this article, I will try to impartially discuss these three critiques on AlWaqidī.
Islam is a divine religion and a complete system for life which has always shown the right way to humanity. The legal system of Islam has solved major problems of humanity. Islam is a universal moderate religion that could be applied in every age and nation. Today the world needs a legal system where it is possible to have security and peace. This can largely be achieved under the legal system of Islam. In Islamic legal system, psychological and natural traits of entire humanity is considered. For that reason, in Islamic legal system, some important juridical issues were given due consideration. For example, no law should be enacted which is unbearable by the masses; Individual and collective liberty were given due recognition in Islamic legal code. Likewise, there is a well-known principle from a Ḥadīth: “Do not be harmed or harm others in Islam”. This article is divided into following: First: Citation of the different expressions of this maxim and its importance, Second: Literal and Religious definition of the principle with the difference between “being harmed” and “harming” Third: A detailed explanation of the principle with examples Fourth: Proofs for the principle and the reasons for choosing them Fifth: Principles that strengthen or explain this principle: explanation and link with the principle “Do not be harmed or harm others”
Author: Bhutta, Zahra Masood, Sara Sabir
This paper attempts to describe and explore the Islamic recruitment and selection process of an organization as defined by the Islamic Management Model based on the existing and available review of literature. The Islamic Management Model is a holistic approach in which the leaders ‘surrender’ their authorities to ‘divine’ instructions and then use the knowledge gained from these instructions for managerial practice in the organizations. Here, ‘Surrendering’ to instructions means that organizational leaders value responsibility and accountability for performing the duties in the best possible way. Specifically, recruitment and selection have been studied because these have greatest impact on the overall success of any organization considering the importance of selecting the right man for the right job. Extant literature is available on the Islamic Human Resource Management system however we find limited studies on the Islamic way of Recruiting and Selecting, so this study adds contribution to theory by providing an integrated review of the Recruitment and Selection process in the light of Islamic Management model using basic principles from Qur’ān and Hadīth. Also, this study has practical implications for managers who are directly involved in the recruitment and selection process especially of Islamic organizations and can help them to avoid hiring mistakes.
Author: Khan, Azka, Wajeeha Aurangzeb
In the previous century, the biggest Western stereotype about Muslim women was her view as a victim. It goes back to the medieval era when a white man is shown saving a harem girl. This concept continued feeding a white Christian supremacist hero complex for a long time. Around the turn of this century, this representation of Muslim women has changed from odalisque to termagant. (1) The new representation of Muslim women presents her as a threat to the global peace and harmony. The researchers are of the view that attaching any stereotypical notion to any segment of human society is a form of oppression which needs to be identified, analyzed and finally confronted. The significance of this research lies in the emancipatory agenda for uncovering the Islam phobic construction of the image of veiled Muslim woman. The caricatures disseminated on the World Wide Web, during the year 2017, are an integral part of the media war playing a vital role in spreading Islam phobia. Countering and demystifying the widespread lethal Islam phobic trends is among the responsibilities of Muslim scholars. The greatest damage of bigoted graphic imagery is that the biased stereotypes against Muslim woman are not only perpetuating and self-reinforcing across generation, they also pave way for Western colonial endeavors. The lens of critical discourse analysis helps us find that the past practice of the stereotypical representation of Muslim woman as a victim of oppression has recently been replaced by her identity construction as an agent of oppression. The research can aid in changing the prejudiced perception of broader world community about the Muslim woman.
Author: Rafiq, Aayesha
Pakistan has been facing the issues of extremism, radicalization and intolerance in society since decades, which has led to a destabilized and a divided society. Our youth is misled by anti-state elements which delude them that the democratic system of Pakistan is un-Islamic and the constitution of Pakistan is not in accordance with the teachings of Islam. APS attack in December 2014 has been a turning point for Pakistan’s military and civilian government to strengthen its resolve to combat terrorism and the extremist views behind it. Solution to these problems is now provided by Paigham- e- Pakistan, a declaration drafted in the light of Qur’n &Sunnah of Prophet Muammad () by Islamic Research Institute, Islamabad. It supports the constitution of Islamic Republic of Pakistan and aims at eradicating extremism, hatred, violence & terrorism from Pakistani society and promoting enlightenment and peace through this intellectual Jihd. It provides a counter narrative for Pakistani youth adhering to violent and radical Islamic ideologies. It gathers religious scholars from all schools of thought, intellectuals, academia & civil society on a joint declaration which reflects the collective thinking of the State of Pakistan. Through this declaration it is aimed to bring peace and stability within the country, and develop an inclusive society and to project Pakistan as a strong and stable modern nation in the international community.
Author: Bhutta, Zahra Masood, Sara Sabir
This paper attempts to describe and explore the Islamic recruitment and selection process of an organization as defined by the Islamic Management Model based on the existing and available review of literature. The Islamic Management Model is a holistic approach in which the leaders ‘surrender’ their authorities to ‘divine’ instructions and then use the knowledge gained from these instructions for managerial practice in the organizations. Here, ‘Surrendering’ to instructions means that organizational leaders value responsibility and accountability for performing the duties in the best possible way. Specifically, recruitment and selection have been studied because these have greatest impact on the overall success of any organization considering the importance of selecting the right man for the right job. Extant literature is available on the Islamic Human Resource Management system however we find limited studies on the Islamic way of Recruiting and Selecting, so this study adds contribution to theory by providing an integrated review of the Recruitment and Selection process in the light of Islamic Management model using basic principles from Qur’n and Hadth. Also, this study has practical implications for managers who are directly involved in the recruitment and selection process especially of Islamic organizations and can help them to avoid hiring mistakes.