Volume 26 Issue 1
English title of the Thirty Seventh Volume of Al-Idah.
|Discipline||Islamic Studies, Theology|
|Language||English, Urdu, Arabic|
|Edited by||Rashad Ahmad Saljoq|
Zayed Islamic Center, the University of Peshawar (Pakistan)
|Frequency||2 issues per year|
|License||Creative Commons Attribution 4.0 International License. CC BY|
|ISO 4||Find out here|
The ultimate goal of an education system is to produce a better citizen and create a better society. In this regard, it is the responsibility of state to design its education system on sound grounds. In Pakistan, there is dual education system, modern education system and traditional Madrasah system. Modern education system prepares its students on the bases of western education pattern while Maddris develop their students in the light of their own respective schools of thought. Thus, the two educational systems are producing two different categories of graduates, leading to imbalance and intodlerance in the society. To bridge this gap between the two systems and to make the education system harmonious, the government has passed “Pakistan Madrasa ‘h Education Board Ordinance ". Three model Maddris have been set up as a pilot project in Karachi and Sakkar for boys and in Islamabadfor girls. It was supposed to be extended in other cities as well but due to the reservations of Ulamd ' and their bitter opposition, the process did not get due attention among the public. In this paper, the authors will try to bring out the Ulamd’s reservations on "Pakistan Madrasah Education Board” in order to bringforth the policy suggestionsfor the betterment of the program.
ABSTRACT According to Islamic jurisprudence, power of attorney is a lawful provision. It is very much apparent in matters like marriage, divorce, sale and purchase transaction, trade partnership, and criminal cases. In these situations someone else other than the person concerned may be appointed as representative or agent to act on behalf of the original person. There are some controversies among Muslim jurists surrounding the issue of power of attorney or that of representation. This article is devoted to discuss the various stands of the jurists and their arguments concerning the scope ofattorney and agent in the above-mentioned legal areas
Fiqh Islami or Islamic Jurisprudence is Muslim sacred law based on primary Islamic sources i. e. Quran and Sunnali and which provides code ofconduct to Muslims in all spheres of life. Manu Dharam Shastra or laws of Manu is one of the standard books of Hindu religious law. This article aims at comparative study of 'lawsuit in Hinduism and Islam' in light ofFiqh Islamic and Manu Dharam Shastra.
Dialogue is a medium of human understanding. Through dialogue one can express himself clearly. In the modem times human civilization is globally facing so many challenges. In this situation inter-faith dialogue can bring peace in the world. Because it is dialogue which help men understand each other and bring them close to each other. But in the contemporary period inter-faith dialogues have almost failed to achieve the noble targets. This article seeks to disclose why inter-faith dialogues have so far proved meaningless
According to the Prophetic injunction, thefasting in the month of Ramadan, end ofthefasting in that month, and determination of Eid al-Adha date should be based on moon sighting by at least two authentic persons. But due to advanced lunar movement calculations majority ofMuslim nations prefer the lunar calendar in determining dates ofRamadan and the two Islamic festivals, 6d al-Filr and Eid al-Adha. This article attempts to prove that pre-calculated lunar calendar cannot be the basis ofdetermining the dates of thefasting month and Islamic festive days; and the only Islamic way to begin fastingmonth andcelebratefestivedays is the moonsighting.
Islam is a Moderate Shariah. All its orders arefreefrom exaggeration. Islam gives relaxation in the man's natural instincts and desires and checks to cross such limits which are based on the Principles ofProhibition. That is why, on the one hand, man is stopped strictly to do any wrong act while on the other side it was necessary to provide the others suitable andfair ways for catharsis. Moreover, it is the requirement ofthe man's mental and Shariah need. That there should be a legitimate contact between man's and woman's relationship-it is called"Nikdh" in the light of the Holy Qura’n and the Hadis. In terms of Nikah it must complete authority to men and womenfor their likings and disliking and the guardians are strictlyforbidden to use enforcement and an the other side motivate both male andfemale that they should take their guardians in confidence while taking any step in this context.
Orientalists in general have tried to smear the authentically excellent image ofthe Last Prophet (s. a. w.) and the Qur'an in an effort to cast doubt about the reliability ofboth the Prophet (s. a. w.) as the Final Messenger of Allah and the Qur'an as the revealed words of Allah. Among other issues they have touchedanddwelt on one is what they allegedly refer to as Satanic Verses (praise ofgharEnEq [deities]) . Some Orientalists of20th century like Karen Armstrong, Montgomery Watt, and Maxime Rodinson have paidspecial attention to this issue in their respective works. The very objective of their approach to thisfalse story is to prove that the revelation of the Qur'an was not genuinely from Allah. They dishonestly ignored the very position ofthis incident asfabrication. Many renowned Muslim scholars like Al-Qurtabi, Al-Radi, QadiAyaz, andIbnal-’Arab i proved the story related to Satanic Verses as totally baseless. This article analyses Orientalists' views on theso calledSatanic Verses and concludes that Orientalistsfailed to maintain their objectivity in their description ofthe story.
The Qur'an serves as the basic source of Islamic laws. These laws encompass all gamut of human life. The Prophet (s. a. w.) applied certain principles in deriving legal rulings from the Qur'an. The Companions after him not only continued with the same principles but also expanded their scope. After them their disciples 4biyen) perfected" the principles of deriving legal rulings from the Qur'an. When the Muslim jurists (fuqala') came on the stage to play their role, the principles of deriving Islamic laws from the sacred source became more elaborate. This article introduces the contributions of the Last Prophet (s. a. w.) , the Companions, their disciples, and Muslim jurists toward the development of principles of how to derive legal rulings from the Qur'an.
Ijtiha'd is to make utmost endeavor in the light of the basic sources of Islam, the Qur'an and Sunnah to develop the most viable rulings on the new challenges of the time. Muslim scholars have always risen to new challenges. In the contemporary period many Muslim scholars attempted to resolve new problems keeping in view the very objectives of Islamic Law (mtufd al-shari’ah) , which is totally different from literal understanding and application of the rulings of the Qur'an and Sunnah. This article seeks to highlight the contribution of some Muslim scholars in the contemporary period to the application of matpsid al-shari'ah as a principle ofijtihud
In a situation of conflict or divorce between wife and
husband there generally arises the issue concerning the custody of child. Muslim scholars of Islamic law are not unanimous over who, father or mother, has the right to the custody of child. Some scholars are of the view that the mother has the right to the custody of the male child until he 7 year old, and that of the female one until her age of puberty provided that the mother does not get married to someone else. This article deals with the issue from the angle of child's welfare, and tries to come to the conclusion that if the child's welfare is taken care of by the father more than the mother, the father should be given the right to the child's custody, and vice versa.
It is well fact that before the advent ofthe Prophet Mu hammad (PBUH) the whole world was in totally darkness. Oppression was the order of the day. Womenfolkwas the most depressed segment ofthe society but when Islam cameit notonlyenjoined it followers to strive for theestablishmentofa just society in all walks of life. The issues of oppression of women folk was particularly addressed. Many verses ofthe Holy Quran and Sunnah clearly elaborated the duties as well rights of women. Islam considers woman as equal to man in respect ofduties and rights keeping her physical difference in view. In this article six points have been chosen for discussion which are as under equality of woman with man in humanity, equality in rights and obligation, equality in ownership and employment, equality in responsibility and equality in punishments Equality in liaan process.
Hadith (Prophetic Tradition) is classified by experts into a number ofcategoriesfrom various angles. The very basis ofthis classification is the chain (sanad or isnad) . One such category of Hadith is Gharib (strange) . It may be defined as hadith reported by only one reporter at almost all the stages of reporting including the period ofthe Prophet’s (s. a. w.) Companions. Like other categories ofsolitary hadith (ahad) , gharib may and may not be reliable, depending on the veracity of the chain of narrators. One reason that may render gharib hadith as unreliable is the unknown sources of narrators as available in the chain of narrators. This article attempts to discuss some infamous or unknown chains of reporters in reporting gharib hadith.
Modern Arabic literature particularly short stories and essays deal with, among others, liberation of women from outdated and oppressive traditions. There are supporters of this trend and also opponents to this attitude in Arabic prose. This article touches the issue of women 's liberation in Arabic literature produced in Egypt during thefirst half of the twentieth century. The major subject-matters included therein are veil, adornments, polygamy, marriage, divorce, women’s joining workforce, and free-mixing of both male andfemale.
Author: Sham, Shahzad Iqbal
Ramadan, the fasting month in Islamic lunar calendar has numerous impacts not only on the body and spirit of an individual Muslims but it has also great influence on their psyche and day to day affairs which eventually affects the sociology and anthropology of a nation. One-month long fasting is a vital pillar of Islam. It leads to unification of Muslims all over the world, creating a unified civilization based on unity of thought and action. The author makes a critical analysis ofthis holy practice offasting in the month of Ramadan as a modern social element which may be utilized as an effective instrumentfor °the globalization ofMuslims”, on the one hand, and meaningful inter-faith dialogue and international peace and harmony, on the other.
Author: Rehman, Zia ur, Atiq ur Rahman
During the former era of the State of Bahawalpur theNawabs were in perpetual conflict with their relatives. The Kehlwar family of Sindh and during the modern era remained under influence of the British. So we can say that the State of Bahawalpur remained under constant foreign influence and the Nawabs did not have chance to rule with liberty and ease. In spite of these facts, the government of the State had many Islamic qualities and there are clear effects of Fatwa on judicial system inboth eras.
Karen Armstrong’s Works on the Life and Mission of the Last Prophet (S. A. W.): A Critique of Her Distortion of Historical Truths
Author: Sultana, Khawar
Karen Armstrong is a well-known prolific writer on Christianity, Islam, and Prophet Muhammad. She appears in her writings very much objective. In her books on the Las Prophet (s. a. w.) “Muhammad: A Biography of The Prophet and “Muhammad: A Prophet for Our Times” she generally appears to be attempting, unlike many Orientalists, to creat soft image of the Last Prophet (s. a. w.) . Methodologically he works may be considered highly appreciable but from historical angle she seems to have distorted certain evidenc related to the Last Prophet (s. a. w.) . The basic reason for such lapse in her books is that she did not consult the original and basic authentic sources of Islamic history. This articl analyses where she faltered in her presentation of historica truths concerning the Last Prophet (s. a. w.) .
Some Maudu (Fabricated) Narrations in Tafsir Al-Dur Al-Manth’ur Sura’h A’Al-e-Imran of the Holy Quran
Author: Khan, Nasrullah, Janas Khan, Ziaullah al-Azhari, Ata ur Rehman
"TafsÊr Al-Dur Al-Man'thur Fi TafsÊr Al-Math'ur" is one of the six hundred publications of JalÉl Al-Din Al-Suyuti (849H/1445AH). It is purely a math'ur (based on narrations only) commentary of the Holy Quran. It contains many kinds of traditions (AḥÉdiths) such as (authentic, unauthentic and fabricated etc) Here is a research analysis of some fabricated narrations compiled by al Suyuti in his commentary under Chapter 3 (SËra’h A'al-e-Imran) of the Holy Qura’n. JalÉl Al-Din Abd-ur-Rahman bin Abi Bakar bin Muhammad Al-SuyËÏi was born in 849H/1665 A. D at Cairo, Egypt. At the age of eight, he memorized the Holy Qura’n and many other different things. Moreover, he got the education of Hadith, fiq’ah, grammar, Philosophy and medicine from the famous scholars of Egypt. After gaining expertise in all these, he was appointed as Teacher at Shuyookhniya School which he served for 17 years. He was fond of literature. Therefore he started writing at an early age. In the last age of his life, he got isolated himself from all the worldly affairs and concentrated on writing. He wrote almost in every field of knowledge present at that time and authored nearly 600 books. He died in 911H/1505 A. D and was buried at Cairo
Author: Muhammad, Nisar, Niaz Muhammad, Saleem ur Rahman
The Qur’an has mentioned, among so many things, animal blood and flesh. It so appears that all of its statements on these two matters are invariably in agreement with the modern medical science. The Qur’an declares the dead-animal as forbidden for consumption. There are reasons for that. Medical science provides justification for non-consumption of dead animals’ flesh and blood. This article discusses how medical science supports the Qur’anic injunction on animals’ flesh and blood.