Volume 3 Issue 1
Title Page of Bannu University Research Journal in Islamic Studies
|Double Blind Peer Review|
|Language||Urdu, Arabic, English|
|Edited by||Irfan Ullah|
University of Science and Technology (Pakistan)
|Frequency||2 issues per year|
|ISO 4||Find out here|
مشائخِ خانقاہ قادریہ "چھوہر" ہری پور کی دینی فکر کا تجزیاتی مطالعہ
مصنف/مصنفین: خان، نوید، محمد ریاض خان الازھری
The founder of Khānqāh-e-Chohar Haripur (Qādriya Silsilah) was Khwāja Muhammad Abdul Rahman Chohārvi (1840-1924), who born in Chohar, a village in Haripur District (Pak). Khwāja Muhammad Mehmood ul Rehman (1907-1986) was the Khalīfa and successor of Khwāja Abdul Rehman Chohārwi. After the demise of his Sheikh, he remained benefiting people by connecting them to Allah and ingraining the love of Allah in their hearts. After his death the new Sheikh of Khānqāh-e- Qādriya Chohar was Khwāja Muhammad Ṭayyab ul Rehman (1935-1995).
Khwāja Muhammad Ahmed Rehman is the Fourth Khalīfa after Khwāja Abdul Rahman Chohārvi. Khwāja Muhammad Ahmed Rehman is the son of Khwāja Ṭayyab Rahman. In 1995, he was appointed the successor of his father Khwāja Ṭayyab Rahman. He is aʻ scholar and thinker, known for the reformist, Revolutionary and progressive ideology, therefor, Khānqāh-e-Qādriya Chohar is not only a Khānqāh but also a religious, spiritual and political place for the people of Hazāra. The life and work of Mashāikh-e-Chohar yields many precious lessons for the Muslim Ummah. This paper attempts to enlighten many aspects the ideology of Mashāikh-e-Chohar and explores there scholarly contribution towards Hazāra’s politics, education and spiritual fields
معاشرتی جرائم کے اسباب اور ان کا ممکنہ تدارک اسلامی تعلیمات کی روشنی میں
مصنف/مصنفین: القدوس، عبد، قسمت اللہ خان
Today in the world, the human beings are crunch in crimes in developed society or in undeveloped society. As a result the whole world has become insecure and unsafe. A society and nation can perish and drowned due to its cruelty and crimes. The Muslim society is also being victims of such crimes. According to the scholars the basic reason of this issue is illiteracy and get for away from Islamic teachings while fearless from God and from the Day of Judgment, social injustice, instability, destabilization, disunity and dis-integrity, away from knowledge, negative role of media and impatience tolerance are also considered as major factors.
The scholars and reformers are suggested to control the crimes through laydown of justice or establishment of Courts and spread of knowledge, bring awareness among the peoples, establishment of educational institutes in a society. In this article it has been point out the major causes of social crimes and their potential remedy in the light of Qur’an and Sunnah.
اسلام میں عدل کی اہمیت
مصنف/مصنفین: Arain، Naheed، Syed Naeem Badshah
Islam is an institution of justice and moderation. It is a straight path and the Muslim fraternity is the nation which practices moderation and justice. The Islamic system is based on justice. If there are tears for the oppressed then there are swords for the oppressors.
Allah do command you to render back your Trusts to those to whom they are due; and when ye judge between man and man, that ye judge with justice: verily how excellent is the teaching which He gives you! For Allah is He Who hears and sees all things." [Quran 4:58] Allah says in the Qur'an: “Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that you may receive admonition.” (Surah An-Nahl: 90) Establishing justice is the law of Allah. It is part of the balance which Allah has created. In Surah Ar-Rahman, Allah describes how He has created a balance of justice, and why as we discussed earlier, There are times when people do wrong in this world and get away with it. Sometimes, criminals commit crimes, and no one brings them to account. There are times when wrongdoers commit their evil deeds in the darkness of night, and no one witnesses their crime, other than their Creator. As Allah Himself created the balance of justice as His law in this world, Allah will not allow any injustice to happen, without bringing that person to account. Those matters which are not resolved in this world, Allah will deal with them in the hereafter…on the Day of Judgment. Every one of us was created by Allah, and every one of us will return to Him for final judgment. Allah's creatures cannot exceed the limits and the unlawful rights which the Creator has set for them.
قرآن کا تصور امن اور عصر حاضر
مصنف/مصنفین: حسن، احمد، خا لد عثمان
Islam is a religion of peace and forgiveness. Islam calls for peaceful and prosperous life. It emphasis on establishment of heavenly society that as free from bios hate, jealousy, injustice, Rather it would be appropriate to say that Islam has basically been descended to make end to all hint of barbarism aggression, atrocities and to establish a social system which do not justify cruelty in war.
Today, the humanity is suffering sadly. There is no place in the world to provide it with shelter against troubles, hardship, however, he can get rid of these problems by following. The teaching of Islam, how can a nation whose manifesto is based on peace and love, can destroy the peace of others dissatisfaction and unrest. Both are dements which are persons for this existence and prosperity of society. Teaching of the Holy Quran are ante doles against the detrimental and devastative effect of the aforesaid poisons. With reference to the present ongoing turmoil and in secured, situations in the world. There is mentioned detailed discussion on the issue. In the article, it has also been made explicit that the peace on which the Holy Quran stresses, there is testimony to it, in the characters of the caliphs he sheltered himself against the direction which hollows a society. Because originator of Holy Quran is one who is an edifice of peace the angel, which descended the Holy Quran is Rasool-e-Ameen and the person to whom blessed with treasure of peace is the Holy Prophet Muhammad (PBUH) who is equally known as true and Ameen both by Muslims and non-Muslims.
مقاصد شریعت اور حقوق کی ادائیگی کا باہمی ربط: ایک تحقیقی جائزہ
مصنف/مصنفین: نواز، محمد، نوشابہ کھوکھر
Allah guided His men through great Prophets and messengers who, through their active economic, religious and politico-economic lives, taught the people how to lead a life. As the people have to come across all these fields of life, therefore, performing rights and duties is essential for a peaceful society.
The accomplishment of Sharia objectives depends on the performance of rights and duties. If there is some breach in these rights and duties, the Sharia objectives are lost. If we ponder over the decrees of Allah, it becomes clear that the accomplishment of the decrees itself is the permanence of rights and duties. In this research paper, the rights of the Creator on His men and the rights of men on their Creator, Similarly, the rights of men among themselves and their performance, and the rights of animals and how they can be performed have been described and these Sharia objectives rights are closely related to each other.
نسخ القرآن و نسخ کتاب مقدس
مصنف/مصنفین: اللہ، عرفان، ساجد محمود
Technically, Naskh refers to the abrogation of a religious ruling through another religious ruling involving commands and prohibitions, and, the abrogation being either through a Qur’anic statement, Hadith, or consensus of the Ummah. There can be, and has not been, abrogation of a spiritual matter, moral, historical, exhorting statements, doctrinal, or Allah's attributes. Allah said We do not abrogate a verse, or cause it to be forgotten, but substitute with one better than it or similar to it. Do you not know that Allah has power over everything?” (Al Baqarah: 106). Naskh involves two elements: naasikh (the abrogating one), and mansukh (the abrogated one). This is an important discipline for those who attempt deeper understanding of the Qur’an. There were several points of wisdom behind abrogation in early Islam. For centuries, human societies lived a certain kind of life: closer to beastly than human. Their situation could only be changed gradually. That required allowing certain things in the early stages of change and development, to be disallowed later.
Later generations would not need the same measures because they would be in an already transformed society, in which they would not need to struggle against the rest of the world to follow Islam. As for the contingency itself, the scholars are agreed that in its early days, Islam was passing through special circumstances which required special rulings, accommodative of the prevailing situation. They were repealed once those very circumstances disappeared. Validity of Naskh – also found in Biblical traditions but there are difference between naskh in Quran and Bible, in this article we discuss the difference of Quran and Bible about Naskh.
قطعی عقائد (مختلف فیہ) میں اتفاق کی صورتیں: اقوال علماء برصغیر کی روشنی میں
مصنف/مصنفین: بیگ، مرزا بہشت، محمد عابد ندیم
The Beliefs are the base of Islam and all worships. The vantage ground of beliefs has been described by Allah Almighty and His Rasool Muhammad (SAW). To agree upon the Beliefs is very important for all the Muslims as the unity of the Muslims has pivotal role for the glory of Muslim Ummah. Allah Almighty ordains his slaves to hold fast together the rope of so that everyone may save himself from a severe chastisement. So, the study of the Beliefs in a unanimous view point is the most important need of the Muslims.
The Beliefs are divided into two major parts, the definite beliefs and the indistinct beliefs. The following article is an agreeing study of the Beliefs related to the definite beliefs in the prospect of quotations of the Muslim Scholars of subcontinent (Indo-Pak).
فقہاء کی نظر میں عبادات میں اوقات مکروہہ اور ان کے اسباب و اثرات کا علمی جائزہ
مصنف/مصنفین: اللہ، ظفر، احسان اللہ
For every worshipping, almighty Allah has appointed a specific time, same is the case with prayer (salat). But the following five appointed times for prayers are abhorrent: 1) At noon time. 2) At Sun set. 3) At Sun rise. 4) After Asar Prayer. 5) After the evening prayer. To offer prayer in the first three mentioned times, is not allowable in the views of Ahnaf. According to Imam Shaafi, Imam Malik and Imam Ahmad, obligatory prayer (salat) is permissible but not nafl prayer. Near to Imam Shaafi, in these forbidden timings, “NawaflZawat-ul-Asbab” is legal and in Makkah every type of Nafl is also permissible. Even, during these timings, funeral prayer and sijda-e-telawat is allowable with duress. There are different views regarding the last two forbidden times.
In the opinion of Imam Shaafi, obligatory and nafl prayers are unlawful after Asar and evening prayers. But sijda-e-telawat, funeral prayer and make for obligatory prayer are allowable near to Ahnaf. Two rakat after the Asar prayer are lawful but unlawful to Ahnaf. And two rakat before the evening prayer are illicit in the views of Ahnaf but acceptable and permissible near to Imam Shaafi and Imam Ahmad.In the same way, having fast is clearly digested on the following occasions,1.Uncertain day 2.Eid-ul-Fitr ,Eid-ul-Adha 3.During the days of Tashreeq 4. Som-e- Wesal
انسانی اعضاء کی پیوندکاری اور عصر حاضر: فقہاء کرام کی آراء کا جائزہ
مصنف/مصنفین: الدین، فخر، شہاب اشرف خٹک
Modern day man has excelled in science to such an extent that revolutionary changes have been made in every walk of life. Those things which were impossible yesterday, are a reality today. One cannot deny the modern research and discoveries. Organ transplantation now a days is an important matter. The importance of this treatment is increase day by day, because this matter is related to the protection of ethical values on one hand. It seems that the use of Human organs and components is against the ethical value. On the other hand of some patients, organ translation is the only method of treatment and Shariah has allowed to fulfill human needs. In order to solve this problem two different view point will be sought to determine that whether this treatment is against the Quran and Sunnah or not.
Islam is a way of life and it does not allow betray of any kind to anyone especially in trade and business. Islam does not allow to buy or sell any type of commodity by any means in which there is a chance of betray, and along with it Islam also does not allow jugglery, betting, selling of item before purchasing and selling a commodity without having a possession. In Islamic Jurisprudence these conditional trade is known as "Gharar". It is then divided in two types of which the first type is prohibited by all school of thoughts and the other type is allowed by some school of thoughts۔
Evaluation of Objectives of Population Education Integrated in School Curriculum on the Basis of Islamic Philosophy
Author: Qadeer, M. Zaigham, Saqib Shehzad
Pakistan emerged on the map of world in 1947 as an Islamic state on the basis of two nation theory. Islam was the main binding force behind that unprecedented successful struggle. The inherent education system of Pakistan was greatly influenced by British and Indian education system. Since independence, various education policies and plans were formulated to align our education system with our philosophical foundation. During period 1983-1998, population education was integrated in school curriculum in three phases. The main objective of study was to evaluate the objectives of curricula on basis of Islamic philosophy. This study was delimited secondary school curriculum for class 1-10. The researcher used document analysis and expert review. The data obtained were tabulated, analyzed and interpreted statistically. The findings of study revealed that Population education remained a controversial area among curriculum developers. Both proponents and opponents of curriculum presented almost same numbers of Quranic verses and Hadiths. The objectives of curriculum were also evaluated by using Michalis six points’ criteria, which shows that objectives were not stated in behavioral terms. The experts were of the opinion that these controversies may lead to a mental conflict and non-clear statement resulting non achievement of objectives of Population Education.