Volume 32 Issue 1
 Title of Al-Tafseer | |
| Discipline | Islamic Studies |
|---|---|
| Blind Peer Review | |
| Language | Urdu English |
| Edited by | Muhammad Sohail Shafiq |
| Publication details | |
| History | 2005-present |
| Publisher | Majlis e Tafseer, Karachi (Pakistani) |
| Frequency | Biannual |
| Open Access | |
| ISO 4 | Find out here |
| Indexing | |
| ISSN | 1816-5389 (print) 2707-6911 (web) |
| Links | |
| None | |
| None | |
| 24 weeks | |
Tafsir or interpretation of the Quranic scripture has always been a central task for Muslim exegetes. The Tafsir Ishari is a significant genre in the realm of Quranic exegesis that specially explains the inner meanings of theQuranic scripture. The Tafsir ishari is primarily based on the Quranic reading and understanding of the Sufis of the early Islam. This study analyses the argument of scriptural experts concerning the authenticity of this particular type of the Quranic interpretation. Further, it also aims to elucidate the Tafsir Ishari, its tradition and development through presenting an overview of its origin, formation and evolution. It has been argued that the Tafsir Ishari does not have any specific method. As contrast to the literal reading of the Quranic text, the Sufis reflect upon the inner meaning of the Quran and understand the text through spiritual intuition. This research is focused to comprehend various approaches of Sufi interpretations by studying the significant texts of leadingSufi masters i. e. al-Tustari, Sulami and Ruzbihan al-Baqli. A meticulous effort has been made to ascertain the distinctive methods of Ishari interpretation by analyzing the interpretations of the above mentioned three leading Sufi masters.
This article is a literary and critical analysis of Tafseer Husn.ul.Biyanby Maulvi Ghulam Hassan Niazi. Mufassar explained his false faiths andbelieves with the help of Quranic verses.Mualvi Ghulam Hassan Niazi was born in 1852. He was basicallyinspired by Mirza Muhammad Ismaeel and became Ahmadee. He wrote abrief tafseer in one volume on the demand of Khawaja Kamal-ud Din andexpressed his personal views in his tafseer Husn-ul.Biyan.He said that the Holyprophet(PBUH)is the last prophet of Allah, but Ghulam Ahmad Qadyani is theBrooze (equal to Hazrat Muhammad(PBUH).This article opens horizon to explain deeply false faith and ideology ofAhmadees.
Hazrat Shah Waliullah (R.A), a well-known scholar, was born in Delhion the 21st of February, 1703 A.D. He rendered many religious, political,economic and social services to The Muslims of India. In many of his services,the greatest one is that he translated The Holy Quran into Persian becausemany people were unfamiliar with Arabic. Later his sons, Shah Abdul Qaderand Shah Rafi-ud-Din, translated The Holy Quran into Urdu so more and morepeople could gain Islamic knowledge. He elaborated The Quranic sciences indifferent aspects and the research in your hand is also about his “QuranicServices”. He wrote fifty one books in Persian and Arabic. Amongst the mostfamous were Hujjatulla-hil-Baligha and Izala-tul-khifa. He died on 20th ofAugust, 1762 A.D in Delhi,India.
لفظ خاتم کا معنی و مفہوم ائمہ لغت ومفسرین کے اقوال کی روشنی میں ایک تحقیقی جائزہ
مصنف/مصنفین: بخاری، سید عطاء اللہ
Almighty Allah Has bestowed us with more than one lakh andtwenty four thousand prophets for guidance of human being. It started with Hazrat Adam As and end up with hazrat Muhammad (PBUH) . As it was endedwith hazrat Muhammad PBUH, so he was called with the title of ‛. ‚خاتم; النبیینThe Holy Prophet PBUH himself said “No Prophet will come after me”. Thisbelief keep pivotal value among all beliefs. According to Muslim scholars, anyone who has doubt on finality of Prophethood will be considered nonMuslim. Therefore in this article the word ‛ ‚خاتمis analyzed comprehensively in the light of various sayings of different Muslim scholars
اسلام میں اہلیت اجتہاد کا معیار
مصنف/مصنفین: علی، معراج
Ijtihad is not an ordinary matter, but an important and sensible religious responsibility from Sharia’h perspective. That is why, Islam does notpermits everyone to indulge in, rather imposes some pre-requisites of widespread knowledge, penetrating insight, intellectual wisdom and similar ext ra ordinary capabilities, without which Ijtihad is deemed as unacceptable and unauthentic. Similarly, any such so-called Ijtihad is also worthless which is not based on knowledge and argument. Several threats have been mentioned in Ahadith on such types of Ijtihad. However, acceptable and reward earning Ijtihad is one which is based on knowledge and arguments, fulfilling all pre-requisite conditions for the task. The essential conditions for indulging in Ijtihad are: expertise in Arabic language, deep understanding of Quran and Sunnah, knowledge of principles of Islamic jurisprudence especially analogy (Qayas),God-gifted intellect and wisdom, know- how about demands of contemporary age, knowledge about demanding situation for making Ijtihad, its procedure and about Shariah perspectives in this regard, and piousness. These conditions are agreed upon with consensus. Besides, there are some conditions which arouse difference of opinion, e.g. knowledge of Usul-e-Deen, Logics, and particular problems of Islamic jurisprudence, etc. Some scholars consider them amongst essential conditions for Ijtihad, while rest majority do not deem them as necessary. Allama Shatibi, in his individual opinion contradicting to that of majority, has allowed for non-Muslims also to do Ijtihad. However, majority of scholars opine that Islam is the first pre-requisite condition for the task, hence non-Muslim is not capable for that.
Of the several factors that justify the greatness of Islamic Culture and survived the test of time, one is the pride of place ascribed to woman in human society. Since the dawn of Islamic civilization, woman has been respected and cored and her rights have been protected and, thus, womanfolk has been made a purposeful existence. However, Islam, being a religion of nature, does not bring woman on the line of equality with man as the Islam is the religion of justice; not that of equality. The Holy Quran has very apparently determined the rights and duties of man and woman and these all are based on natural facts and laws as well. In the contemporary times, progressive as well as west-inspired circles of our society have put numerous objections on the issue of divorce. They opine that by giving man right to divorce, woman has been deprived of equal status; hence this one-sided right has not only disturbed the family life, but put woman at an interior place. This point of view does not testify to the very facts of Islamic practices in connection with the institution of divorce. In order to understand the historical background of the institution of divorce, laws and practices in vogue in two major religions of the world-Judaism and Christianity, are discussed in a brief manner. Besides, various reforms, from time and again, introduced in divorce in west are also touched upon in nutshell. However, major portion of this article focuses on Islamic teachings regarding divorce and its implications. Therefore, this research article attempts to highlight the various aspects of divorce in the light of Islamicteachings in a comprehensive manner so as to remove the doubts of so-called west-oriented circles of our society.
مغرب کا نظریہ ملکیت اور اسلام تقابلی جائزہ
مصنف/مصنفین: اسحاق، محمد
Islam recognizes the right of individual ownership of material things in this world. A person can hold all kinds of Halal material things in his individual possession. However, Islamic Shari'a doesn't allow such a concept of individual ownership which is given in Capitalism and as adopted by Western world. The Western world's concept about individual ownership is very liberal and without any restrictions. While, Islam doesn't give full liberty to any individual but rather instructs them to own and possess Halal material things via legitimate sources, and also instructs the right usage of these material things in the light of Qur'an and Sunnah. The benefit of this Islamic law is that disqualified individuals, such as an insane person or children, have no right on disposing his or her individual property. Similarly, in the eyes of Islam, an individual person is not allowed to dispose his or her property in such a way which causes trouble and inconvenience to others, for example a person cannot dig a well on his own land which causes trouble and inconvenience to others. Islam prohibits such disposing of an individual's property.
متقدمین و متاخرین فقہا کی آراء کی روشنی میں مال حرام کا منافع
مصنف/مصنفین: احمد، محمد مشتاق، جاوید خان
Islam teaches its follower purification in every walk of life, be itassociated with creed, character, worship or economic activities; it is advised that they should avoid contaminated substance. Unlawful income (Maal-eHaram) is also prohibited by sharia to be earned or kept in custody; .however types of unlawful income are more than few, for instance riba, robbery,bribery etc and Sharia scholars have different views about each one of them,similarly opinions of sharia scholars are also different on profit earned on the lawful investment of unlawful income. In this paper, sharia guidelines regarding lawful and unlawful income is presented, different types of unlawful income and views of sharia scholars regarding the income and profit earnedfrom the investment of the same are mentioned with arguments, in the end suggestions are given in light of present era regarding each type of unlawful income .
ontemporary modern interest-bearing financial system, “economicsystem”, has become an integral part and the prevalent system reflects that in the modern progressive era of growth where other arts have seen progress than in the old days the modern interest bearing system has become a part of the financial development. Interest in the present era has being understood as a direction for financial growth and development of economy hence in some way or the other been tried to be enforced in to the Islamic world such that it becomes a need and no country can live without. And the objectives of this interest bearing system can meet their targets. In Muslim countries minds that do not have deep commitment with Islamic teaching have been convinced in a way that in the ancient days this level of interest was not needed as in the present era. So, on the interest of present day “riba” can’t be applied whose prohibition is proved by Islamic law. The impression that interest is the need of modern times in ancient times to modern times thislevel of interest is not required, nor was there any specifically organized circle like today concept the financial system may be of interest not only if favor of contemporary practice in the present, but also an extremely ancient system was out there and have some evidence of old banking practices. This article, with the vividness of ancient religions, has proved that “interest” in antiquity is as same as of today. The form of interest and its impacts aren’t get changed by the change in ancient or current business practices. Interest is interest, whether it is found in ancient religions or at theadvent of Islam or even after that in the modern day. It embodies the same “riba” whose prohibition is proved in the Islamic sharia.
Comparative Study of the Qur’anic Translations and Footnotes by A. M. Daryābādī and M. A. Lahorī’a
Author: Mushtaq, Aroosha, Muhammad Sultan Shah
This paper highlights a comparative study of two translations of the Holy Qur‟ān. Muhammad „Alī Lahori‟s “The Holy Qur‟ān” and „Abdul Mājid Daryābādī‟s “Tafsir Ul Qur‟ān”. It deals with the biographies of both translators and general characteristics of these two translations. Many translators interpreted the Holy Qur‟ān in differentlanguages. Though they translated the text with specific- objectives, these translations helped spread the message of the Qur‟ān in the west and helped to refute the fabrications laid down by the west against Islam. Both translators Abdul Mājid Daryābādī and Muhammad „Alī Lahorī are Indian writers,editors and interpreters. Both translated the Holy Qur‟ān into English for western readers and in Urdu for the readers of subcontinent. Most interestingly, Muḥammad „Alī Lahorī is the person who inspired Daryābādī in his period of atheism. According to many scholars, Daryābādī admired the work ofLahorī just timely. But in the reality one can find that „Abdul Mājid Daryābādī imitated few aspects of Muḥammad „Alī‟s life and copied his work as well.
How Islam and Democracy are Reconcilable?
Author: Khan, Muhammad Malhan
The paper discusses in detail different ways how Islamand democracy can be reconciled and highlights the importance of democratic values for Muslim dominated societies, which is the need of modern times. It also discusses how Islam which stands for global peace and security and bound Muslims to be more responsible regarding the implementation of justice, peace and to stand for the fundamental humanitarian values which go in parallel with the concept of democratic principles. The paper also converses, the scenario in which the beautiful religion for entire humanity has been attempted to be hijacked by a radical mindset whichprevailed in every civilization ever existed.
Adoption of Child in Islam: An Overview of Adoption Laws in Pakistan
Author: Iqbal, Choudhry Wasim
This paper has been written for comparative analysis of adoption in Islam with adoption as it is known in modern jurisprudence throughout the world having itssecular background. Concept of adoption and its scope in Islam has been explored. Further importance of adoption in Islam has been re-iterated in this paper with support of Quranic verses, Hadis and with Instances from Sunnah. Special attention has been drawn towards prevailing laws in Pakistan regarding adoption, protection and security measures embodied in those laws. An overview of Superior Courts Judgement has been made in order to demonstrate the bent of courttowards adoption of child and interpretation of law concerning child adoption. This paper also touches the growing international concerns of child laundering and for this purpose brief intro of recent steps taken in Pakistan, i. e. establishment of Sindh Child Protection Authority and enactment of The Prevention of Human Trafficking in Persons Act, 2018 has been given.
Islamic Charity and Social Development in Pakistan
Author: Shabbir, Ghulam
“Whoever extinguishes the fire of the greed of “Nafs (self)” gets prosperous” is the leitmotif of Quran. Islam in its best is the religion of the oppressed, even itsworships rather than mere rituals are conduit of socioeconomic and political justice a panacea to social development. Prayers of community stay hypocritical ifpoverty, destitution and oppression prevail in community. Quran crushes the spirit of acquisitiveness and strikes moral order based on socio-economic andpolitical justice. For social equilibrium charity, Zakat and Sadaqat are recurrent theme of Quran. To the Dreamer and the Architect, Pakistan was poised tobecome an Islamic welfare state. So, this paper intends to portray what is needed to eliminate social inequalities in the social fabric of the state. What the people and the state ought to do in the light of Islamic ideals? To Shah Wali Allah, Zakat is a sure enough recipe to run a state and strike social equilibrium if employed to the spirit of Quran.
Islamic Microfinance: An Overview and Prospects in Pakistan
Author: Raza, Hassan
This paper will highlight the significance importance of the Islamic microfinance working in Pakistan as well as across the world. In 2007, the Great economic damage the global economy of the world including United States, European Union as well as Asia, it made the researcher to study about the alternate system in the replacement of Conventional Financial System, after that study and research they recognized that there is no concept of interest in Islamic Financial System, it is totally based on asset-based system, this recognition shift their area of interest from conventional financial system to Islamic financial system. Islamic financialSystem plays a significant role in economic growth of a country through accumulation of deposits and providing the plate form of financing to speed up economic activities. In the last two decades, the traditional microfinance is replaced by the Islamic microfinance in Pakistan as well as in the whole world. This paper will highlight the working methodology of Islamic microfinance models and institutions that how these Islamic microfinance institutions working asan interest free sector in Pakistan and in the world. The paper is also highlighting the difference between conventional micro financing and Islamic micro financing that what are the models and functions that differs the Islamic micro financing from the traditional micro financing.