Volume 1 Issue 2
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Title of Al-Iʿjaz Research Journal of Islamic Studies and Humanities
|Edited by||Aijaz Ali Khoso|
Al-Khadim Foundation, Matiari, Sindh (Pakistan)
|ISO 4||Find out here|
Every Human being needs family system to live with dignity. There is joint family system, and separate family system in practice in Muslim Societies. Shah Waliullah gave concept of ideal family system. The ingredients of ideal family system of Shah Waliullah are Nikāḥ, Siblings, Property, Love and Society.
People faced many problems for living respectfully, and born grave losses due to war. Shah Waliullah not only taught us religious teachings but also guided us how to make our socio- economic system strong as well as family system. In this article, his teachings and thoughts about family system have been discussed.
Allah Almighty sent prophets for guidance of human beings and revealed the books on them, who strove for transformation of the society. Islam declared that master and salve, king and subjects , men and women , all are equal and slaves of God . They are equal before the Law.
The Holy Prophet (PBUH) said ‘‘All human beings have equal rights’’. The Holy Prophet maintained religious equality. He did not talk ill of other religious faiths , rather he protected the rights and prosperity of non-Muslims who lived in Islamic society. The Holy Prophet (PBUH) preached goodness among humans like truth and compassion. He also restricted them from vice like lie, betray, greed, pride, bribery and domestic evils. For being the last Ummah, the Holy Quran entrusted the Muslims with the mission of calling others to goodness and stopping them from the evil. This Paper attempts the role of Islamic teachings the transformation of the society.
Ijmāʿ is an important mode of Ijtihād and well known principle of Islamic Sharʿiah. Historically it is evident that incidence of Ijmāʿ )Consensus( restricted only to four Caliphates of Islam only. This Collective Ijtihād and Collective Opinion was actually the decision of the Islamic State followed and obeyed by the all Muslims specially by "Ṣaḥābah" (Companions of the Holy Prophet), this is why it is called Ijmāʿ-e- Ṣaḥābah. These decisions were applicable and binding to all Muslims living elsewhere in the world, because at that time there was centralized ruling system (Khilāfat-e-Wāḥidah).Now Muslim world has split into many states, so every state has its own decision making institutions and hence such Ijtihād and Ijmāʿ, Islamic Legislation Activities should be validated within those states as Ijtihād and Ijmāʿ except issues relevant to general interest as whole human being and all Muslims. In such issues International level consensus of Islamic Jurists would be required. "Ijmāʿ", actually it is the same processes. More over any "Ijmāʿ" held in a time period can be revoked by any new situation in future as per requirement of the time. It is the inevitable demand of dynamism of Islam to correlate it to every need of the time.
مصنف/مصنفین: کھوسو، امتیاز احمد
Who has the authority of making money in Islamic Law? What is the value of current currency? What is the historical back ground of present paper currency? In this article all these issues are taken up and analyzed in the light of opinions of various schools of thought
Allah has established punishments for many sins in this world. The one who goes through these punishments during his lifetime will be exempted in the next world. These punishments are implemented through "atonement", "qiṣāṣ", "blood money", "imprisonment", "salb (administrative boundaries)". According to Islamic jurisprudence the judge administers, many physical punishments for the criminal, according to the best of his knowledge. Muslim Jurists and scholars divided these punishments into four categories:
1. Taking in custody 2. Imprisonment 3. Reprimand or chastisement 4. Counseling
Author: Kandharo, Mukhtiar Ahmed, Aijaz Ali Khoso
Maulānā Muḥammad Ismāʿīl al-Ūdwī al-Shikārpurī (1897-1970) was one of the very prominent scholarly personalities of Pakistan. His life and works are studied and analyzed in detail elsewhere. (See. IRJAH, Faculty of Arts, University of Sindh, Jamshoro, Vol. 42, 2014 and Ma’arif Research Journal, Islamic Research Academy, Karachi, issue. 13, 2017). This paper mainly deals with al-Ūdwī’s theory of iʿjāz al-Qurʾān. With regard to the theory of iʿjāz al-Qurʾān, classical scholars including al-Rummani, al-Khaṭṭābī, al-Baqillani, al-Rāzī significantly emphasize the linguistic nature of iʿjāz as an argument to support the doctrine of iʿjāz al-Qurʾān. Al-Ūdwī on the other hand, after accepting the linguistic iʿjāz of the Qurʾān, proceeds to go further than his predecessors in supporting the doctrine of iʿjāz al-Qurʾān by emphasizing and situating iʿjāz in the content of the Qurʾān. Therefore, his book Nūr al-Īqān bi iʿjāz al-Qurʾān seems to be considerably different in its arguments from his predecessors’ theory. There is no exaggeration to say that al-Ūdwī has distinctly added several new arguments in his book, which, according to him, provide the certainty in the doctrine of iʿjāz, as he names his book as Nūr al-Īqān bi Iʿjāz al-Qurʾān, ‘Light of the faith through the inimitability of the Qurʾān.