Volume 4 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|
سماع و وجد میں مجدد الف ثانی اور امام ابن تیمیہ کے افکار کا تقابلی مطالعہ
مصنف/مصنفین: الازہری، محمد ریاض خان، بشارت حسین شاہ ترمذی
According to Ibn-e-Taimia and Mujaddad Alf-e-Sani the Samaa’ of Quran is a real beneficial Samaa’ of perfect Muslims, the Samaa’ of poetry comprises of praise of Prophet (SAW) , songs of Jihad and Islam are also permissible and admirable in Islam but the Samaa’ of innovators which comprises of opposing Shariah poetry and practicing of music and clapping is totally innovation and sin. It is important to note that unlike Ibn-e-Taimia and Hadrat Mujadad when mark the Samaa’ valid or invalid, by this he means the particular Samaa’ or spiritual songs of Sufis singed and listened with a particular method that melodramatize the people, Ibn-e-Taimia not interested in such type of Samaa’, Hadrat Mujadad also not inclined towards this type of Samaa’ but according to him it is permissible only sometime to remove the spiritual toughness. Both Allama(s) Ibn-e-Taimia and Mujadad Alf-e-Sani believe that during listening Quran or mentioning GOD(زکر خدا) some intuitive conditions implements upon seekers of God which expel them out from normalcy and they sometime become senseless, or cry to scream or even some time start dancing, but both believe that these intuitive conditions implements upon such seekers of God who are incomplete as for as acquaintance of God is concerned and as long as they upgrade in acquaintance of God, they never expel out from normalcy, nor cry and never become senseless as there level of absorption of lusters of faith(ایمانی تجلیات) expanded to highest level.
In today's modern world legal systems of different religions are being studied analytically. Legal System of Islam is also being considered. Orientalists have produced many books on Islamic Fiqh & law, its Origin and its early history; unfortunately they do not portray the reality regarding Islamic Fiqh and its early development. According to the well-known Orientalist Professor Joseph Schacht, in the time of Holy prophet law fell outside the sphere of religion. Likewise many Orientalists have claimed that Prophet Muhammad (S. A. W) himself made no attempt to work out any legal system and Islamic law was developed in second century. This viewpoint of the Orientalists contradicts the reality. Holy Prophet Muhammad (S. A. W) himself laid the foundations of Islamic law. He had a serious interest in legal questions. In this article legal activities of Holy Prophet's and four caliphs' time period have been discoursed.
Islam is a religion of peace, love and prosperity. It emphasis on moral values and strongly forbids from immoral acts. Commitment to the former is ultimate way to the paradise, while the latter leads to Hell, which is an abode, where deviants from the righteousness are punished for their misdeeds. The Holy Prophet Muhammad (ﷺ) showed the importance of morality through the deeds and actions. “Ta┴riyā” is an act which is a part of morality. It is an act which escapes a human being from telling a lies strongly forbidden in Islam, being a root cause of manly social avoid. Usually“Ta┴riyā” is adopted so as to avoid differences and turmoil on a group of individuals. By“Ta┴riyā” means speaking a statement which is equivoques i. e. at the same it gives too meaning apparent and the hidden. Now the question arises whether “Ta┴riyā” is considered as lie or truth. It cannot be termed either lie or truth. However, in many traditions, it has been negated as a lie. At some occasions, when a person feels to tell a lie, for the sake of bringing peace, then it is advised than he should bring on use the act of “Ta┴riyā” but. The reality manipulated be in such a way so it could be termed as lie. Similarly, when life of a person is on danger, and when it could be averted by riding reality, then it is permissible in Islam to enact “Ta┴riyā”. “Ta┴riyā” is allowed but is not preferred to be exercised in usual circumstances. It is mentioned in Had┘th that “Ta┴riyā” provides a person with opportunity to award to fabricate and speak lies and committing the sin, he / she manages to achieve his objectives since “Ta┴riyā”. Holy Prophet Muhammad (ﷺ) was humorous. However, he never mixed lies with truth for the sake of honor. In Islam every such humor, contaminated with lies forbidden. In Arabic language, any such joke which cause someone laugh and unused and that does not breach someone’s heart, or that does not hurt some ones respect, is termed as humor. Contrarily, any statement that hurt someone is called as normal vice.
عہد نبوی میں حفاظت قرآن سے متعلق مستشرقین کے اعتراضات کا علمی جائزہ
مصنف/مصنفین: اللہ، میاں اسعد، میاں رفیع اللہ
Islam is the complete code of life. The Prophet (PBUH) and his companions made every effort to safeguard it. They handed it over in fully preserved form without any flaw to their true followers. However, adversaries of Islam have been trying to find faults with safety of Quran and the life of Prophet (PBUH) . Orientalists are among them. Orientalists are those non-Muslim scholars, who do their research about Muslim’s beliefs, culture and values. Their purpose is to double edge. First to create doubts in the minds of Muslims regarding their religion. Secondly to marsh hated in the hearts and minds of non-believers. This is why these prejudiced scholars criticize Quran and the personal life of Prophet (PBUH) . In the following discussion we have analyzed these objections in detail regarding the safeguard of the Holy Quran during the time of Muhammad (PBUH) .
تاویل نصوص کی شرعی حیثیت
مصنف/مصنفین: شید، بخت، محمد زکریا مرتضی
The two fundamental sources of Islam are the Qur’an and Sunnah (Life) of the Hope Prophet (peace be upon him) . Rulings and Legal interpretation are based in light of these two sources, and these two sources are used to determine the correct way of living. Some rulings are clear cut and explicit without any need for interpretation, while other rulings are not so clear cut and are very vague and open to multiple interpretations. Sometimes, in order to understand these vague rulings, there is a need to use different construed methods of interpretations, so that these commandments can become easier to understand and explain. The meaning of construed here is to use those interpretations which is not used commonly in order to explain the verse of life style of the beloved messenger. However, this is not something that any average human being can do, rather one must be a scholar of the highest caliber and have expertise in the field of interpretation. Additionally, the construed interpretation must be valid according to the principles of interpretation, and must have been used before in a previous interpretation. One other thing to note here is that there are many different types of taweel i. e construed interpretations. Some are correct while others are incorrect. This is why it is important to know and understand the correct use of construing and non-construing interpretations in the field of Islamic jurisprudence, so that one can differentiate between the two. Another tragedy of today is that every person thinks that they should and do have the ability to interpret the Qu’ran and the Sunnah on their own, and without any expertise in interpretation, come up with and begin to interpret the Qur’an on their own. This results in wrong interpretations, which not only misguides the individual, but countless others as well. This is a fact that the many different sects in Islam considered deviant by the majority, they all have begun with incorrect and deviant understandings and interpretations on the sacred texts in Islam.
The research deals with the exegesis of the meanings of the Holy Qurānic. It sheds light on the Qurānic context and to what extent it has been taken care of in the modern dictionaries compiled for the meanings of the difficult words of the Holy Qurānic. Cocntext is one of the most prominent phenomenon for help in determining the meanings of the Qurānic words and its exegesis. The research defined context, both as a lexical and technical word. It described its importance in the Holy Qurānic. It then differentiated between context and Nazm (order) which is discussed by both exegete and scholars of rhetoric. It was followed by Qurānic context, its features and importance. It then brought examples from some selected dictionaries which gave importance to the Qurānic context while explaining the meaning of the difficult words. The research concluded that there is great role of Qurānic context in explanation of the words. It is a phenomenon which has been taken care of right from the Holy Prophet and his companions up to the exegete of modern world.
شخصية الصحابة في شعر صدر الإسلام
مصنف/مصنفین: Ismail، Muhammad
The literature represents the nation’s treasure of poetry and prose and its original heritage. It is the outcome of minds believe fully in its right to develop along with other nations. Poetry is one of the fields of heritage which observe human activity in the Arab environment and records the nation’s deeds everywhere by its pure tongue. For all these reasons it is concluded that the poetry which was generated with the advent of Islam especially the poetry of the prophet’s honorable companions who represented the first generation in Islam who were imparted education in Prophet’s school. This subject of research appealed to know their ideas in their poetry. In this regard, poetical works of poets of the early stage of Islam was started. The research consists of a preface, two objects of research and a conclusion. In the first object of research it has been discussed the introduction of the Prophet’s companion’s personality, concerning linguistically, technical and conceptual views, their attitude, and the nature of his role in the call for Islam, their role in learning Holy Qur’an by heart, Islam and honorable Prophet’s attitude towards poetry and poets. Whereas the second object of research is, it has been discussed the sensual ideology aspect in one topic such as, Jihad.
التربية الإسلامية وميادينها في ضوء الآية من سورة الجمعة
مصنف/مصنفین: یعقوب، طاھر محمود محمد، حافظ وھیب الرحمن نعیم
Islam is a religion of humanity; it takes much care of people and worries a lot about both the spiritual and the materialistic aspect of life. That’s way it gives a clear and solid code of life which don’t leave blank any single aspect of human life. Spiritual training and education is a major part of Islamic teachings, Islamic training goes side by side the Islamic education as both tied strongly to each other’s and there is no option to disconnect the Islamic education from the Islamic training and practice. Islam stresses on both the education and the training aspects at a time and don’t believe in dualism at all in Muslim society about Islam and its teachings, one who does not practices what he learns in training is much worse than one who don’t practices due to his ignorance. This verse of S┴ra Jum’ ā describes the importance of Islamic Training in a very clear way as this verse declares the Islamic training as a basic reason of sending the Prophet PBUH to the humanity.
A Comparative Analysis of Surāh Al-Mulk in the Light of Classical and Contemporary Tafasir
Author: Pakeeza, Shahzadi, Nosheen Zaheer
This research aims to draw attention towards the difference between the style of classical and contemporary exegeses. The purpose of this study is to help comprehend the explanation of Surāh Al-Mulk through different exegeses and bring into the light the difference between classical and contemporary exegeses styles, expression and methodologies. This research will highlight the importance of sources used in the elaboration of Tafs┘r. Ethical considerations were taken into account while conducting this research. As this study required the description and surveys from the books and research papers, researcher remained trustee and truthful throughout the research. The ethical consideration, which includes moral obligations for referring the quoted material to the actual writer and delivering truth in front of the readers were followed strictly. By making a comparison on how classical and contemporary exegesis has elaborated this surah and highlighting the significance and importance of Surāh Al-Mulk by the interpretation of different exegesis, this research throw light on similar and contrasting aspects of classical and contemporary tafasir
A Comparison of Bahaullah’s Religious Unity With Akbar’s Eclectic Din-E-Elāhi
Author: Khokhar, Noshaba, Muhammad Nawaz
Mirza Husayn Ali Nuri (1817-1892) was one of the early followers of the Bab, and later took the title of Bahaullah’s mission was about to bring unity of all the mankind. He invited the world’s religion followers to peaceful coexistence with amity and harmony. He claimed that he was unique, in giving the idea of ‘ Most Great Peace’ through ‘Religious unity’ and a ‘Global civilization’ as a chosen ‘Manifestation of God’. He claimed to be a messenger from God referring to the fulfillment of the eschatological expectations of Islam, Christianity, and other major religions. He wrote many religious works, most notably the Kitab i Aqdas, the Kitab i Iqan and Hidden Words. In the History of Sub-continent, Great Mughal emperor Jallal ud Din Mohammad Akbar (1542-1605) is also known for the great task of ‘Religious unity’. Disillusioned with orthodox Islam and perhaps hoping to bring about religious unity within his empire, Akbar promulgated Din i Ilahi, a syncretic creed derived from Islam, Hinduism, Zoroastrianism, and Christianity. Majority of muslims condemned him to deform the real shape of true Islam. Akbar was deeply interested in religious and philosophical matters. In 1575, he built a hall called the Ibadat Khana ("House of Worship") at Fatehpur Sikri, to which he invited theologians, mystics and selected courtiers renowned for their intellectual achievements and discussed matters of spirituality with them. The policy of sulh-e-kul, which formed the essence of D┘n-e-Elāhi, was adopted by Akbar not merely for religious purposes, but as a part of general imperial administrative policy. With the passage of time D┘n-e-Elāhi lost its attraction and became a dead religion. It is interesting to make a comparison between the two.