The scientific revolution has left the world in awe and laid the foundation for scientific evidence-based research. It has also provided the premise for religious scholars to incorporate scientific precepts into their learning and interpretation of the Quran. This idea was proposed by early Muslim Scholars like Ghazali and Razi. However, this field has become increasingly important in the contemporary era as Muslim researchers seek to inspire western scholars and attract their attention to the miraculous nature of the Quran. In this context, this article provides a critical analysis of Sultan Bashir's Quran's scientific interpretation of Surah Fatihah and Baqarah to highlight his efforts in this regard and to guide future research in this area of study.
{"title":"قرآن کی سائنسی تفسیر اور دعوت الی اللہ: ’’کتاب زندگی‘‘ کا تجزیاتی مطالعہ","authors":"Iffat Batool","doi":"10.52541/fn.v60i2.1884","DOIUrl":"https://doi.org/10.52541/fn.v60i2.1884","url":null,"abstract":"The scientific revolution has left the world in awe and laid the foundation for scientific evidence-based research. It has also provided the premise for religious scholars to incorporate scientific precepts into their learning and interpretation of the Quran. This idea was proposed by early Muslim Scholars like Ghazali and Razi. However, this field has become increasingly important in the contemporary era as Muslim researchers seek to inspire western scholars and attract their attention to the miraculous nature of the Quran. In this context, this article provides a critical analysis of Sultan Bashir's Quran's scientific interpretation of Surah Fatihah and Baqarah to highlight his efforts in this regard and to guide future research in this area of study.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115409335","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
No one denies the importance of where to stop and where to initiate the recitation in the Holy Quran. The meaning and purpose of the divine word becomes clear from the knowledge of stopping and starting while its recital. From the study of the Qur'an, it is known that there is a difference between the scholars of tafsir in the places of waqf and initiation. The reason for this difference may be a difference in interpretation, a difference in reading, and the possibility of error cannot be ruled out. In this paper, the author has made a comparative analysis of the symbols of waqf in relation to waqf and initiation, which are present in the copies of the holy Qurán published by King Fahd Qur'an Complex (Madinah Munawarah) and the symbols of waqf that are in the copies of the holy Qurán published in the subcontinent. Following the method of Induction, specific places in the two published copies of the holy Qur’an where there is agreement on waqf and initiation and also places where there is disagreement in both Mus’hafs, have been determined. At the end of the paper some recommendations are also given on this comparative review.
{"title":"قرآن کریم میں وقف اور ابتدا : برصغیر اور شاہ فہد قرآن کمپلیکس کے مطبوعہ مصاحف کا تقابلی جائزہ","authors":"Muhammad Zaid Malik","doi":"10.52541/fn.v60i2.2732","DOIUrl":"https://doi.org/10.52541/fn.v60i2.2732","url":null,"abstract":" No one denies the importance of where to stop and where to initiate the recitation in the Holy Quran. The meaning and purpose of the divine word becomes clear from the knowledge of stopping and starting while its recital. From the study of the Qur'an, it is known that there is a difference between the scholars of tafsir in the places of waqf and initiation. The reason for this difference may be a difference in interpretation, a difference in reading, and the possibility of error cannot be ruled out. In this paper, the author has made a comparative analysis of the symbols of waqf in relation to waqf and initiation, which are present in the copies of the holy Qurán published by King Fahd Qur'an Complex (Madinah Munawarah) and the symbols of waqf that are in the copies of the holy Qurán published in the subcontinent. \u0000Following the method of Induction, specific places in the two published copies of the holy Qur’an where there is agreement on waqf and initiation and also places where there is disagreement in both Mus’hafs, have been determined. At the end of the paper some recommendations are also given on this comparative review.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122740811","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Prophet (peace be upon him) appointed different governors from his companions in different areas as well as gave different instructions for governing and running the state. The most famous among these instructions is that were given to Hazrat Ma'ad ibn Jabal (RA). But these are scattered in different books of Hadith. In this paper these instructions are compiled. And also discussed that how many times Hazrat Ma'ad went to Yemen, it is well-known that once. But in this paper has proven that the departure of Hazrat Ma'ad has happened twice but even more.
{"title":"حضرت معاذ رضی اللہ عنہ بن جبل کی یمن کی طرف روانگی اور رسول اللہ ﷺکی ہدایات","authors":"Muhammad Waqas","doi":"10.52541/fn.v60i2.1410","DOIUrl":"https://doi.org/10.52541/fn.v60i2.1410","url":null,"abstract":"The Prophet (peace be upon him) appointed different governors from his companions in different areas as well as gave different instructions for governing and running the state. The most famous among these instructions is that were given to Hazrat Ma'ad ibn Jabal (RA). But these are scattered in different books of Hadith. In this paper these instructions are compiled. And also discussed that how many times Hazrat Ma'ad went to Yemen, it is well-known that once. But in this paper has proven that the departure of Hazrat Ma'ad has happened twice but even more.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131244274","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mulana Ubaidullah Sindhī was an eminent scholar of subcontinent. He was a converted Muslim. He completed his education from Deoband and established different institutes from which a number of scholars benefited. Maulana Ubaidullah Sindhī was a wise scholar of the ancient tradition. He tried to play the role of a bridge between ancient and modern. Maulana spent a large part of his life pondering over the Holy Qur’an. Maulana gave a modern interpretation of the Holy Qur’an in the light of ancient principles. Through which he opened new views of the understanding of the Qur’an. In the article under review, Maulana's method and style in Usul Tafsir has been reviewed. An attempt will be made to clarify Maulana's thoughts by dividing this paper into three discussions. Maulana Ubaidullah Sindhi's trust and guidance from the principles of interpretation stated by Shah Waliullah and few principles Molana Sindhī are described in this article these are the discorses of Qur’anic interpretation.
{"title":"ا صول تفسیر میں مولانا عبید اللہ سندھی کا منہج و اسلوب","authors":"Waqar Ahmad, Shah Moeen ul Din Hashmi","doi":"10.52541/fn.v60i2.2215","DOIUrl":"https://doi.org/10.52541/fn.v60i2.2215","url":null,"abstract":"Mulana Ubaidullah Sindhī was an eminent scholar of subcontinent. He was a converted Muslim. He completed his education from Deoband and established different institutes from which a number of scholars benefited. Maulana Ubaidullah Sindhī was a wise scholar of the ancient tradition. He tried to play the role of a bridge between ancient and modern. Maulana spent a large part of his life pondering over the Holy Qur’an. Maulana gave a modern interpretation of the Holy Qur’an in the light of ancient principles. Through which he opened new views of the understanding of the Qur’an. In the article under review, Maulana's method and style in Usul Tafsir has been reviewed. An attempt will be made to clarify Maulana's thoughts by dividing this paper into three discussions. Maulana Ubaidullah Sindhi's trust and guidance from the principles of interpretation stated by Shah Waliullah and few principles Molana Sindhī are described in this article these are the discorses of Qur’anic interpretation.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"50 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131769364","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Translating of Holy Qur'ān is not an easy task especially when it is translated into prose and poetry. Owing to the fact that, in this genre, not only translator is obliged to produce the nearest meaning of the original, additionally he has to focus on meter, rhythm and prosody too. Not withstanding the difficulties, number of subcontinent poets, famous and unknown, worked in this genre and converted Urdu translations of Holy Qur'ān into poetic form. Among them, Semāb Akbarbādī (d: 1951) is a prominent name as a laureate and acclaimed poet of his time, with an outstanding poetic and prose works. Poetic translation of Holy Qur'ān by Semāb Akbarbādī is titled ‘Waḥī Manẓūm’. With the appearance of first part (para 30), in very short period of time, this poetic translation was acknowledged by religious scholars of that era and considered as a master piece of this genre. This translation, authored from 1944 to 1945, is an idiomatic, comprehensive and in Mat̲h̲nawī (poetic form) comprised on 971 pages. In this research article an attempt has made to analyze briefly, how authentic and exact meaning of Holy Qur'ān conveyed by ‘Waḥī Manẓūm' (a poetic translation)? Furthermore, this research study inclusively examined the Semāb Akbarbādī work ‘Waḥī Manẓūm' from poetic principles, aspects and elements like rhythm and meter. By taking deep insight into this work, it seems that author is failed to avoid some mistakes related to translation and other poetical aspects which are explained in this article.
{"title":"سیماب اکبر آبادی بحیثیت نظم نگار مترجم قرآن: ایک تنقیدی مطالعہ","authors":"Muhammad Saeed Sheikh","doi":"10.52541/fn.v60i1.2541","DOIUrl":"https://doi.org/10.52541/fn.v60i1.2541","url":null,"abstract":"Translating of Holy Qur'ān is not an easy task especially when it is translated into prose and poetry. Owing to the fact that, in this genre, not only translator is obliged to produce the nearest meaning of the original, additionally he has to focus on meter, rhythm and prosody too. Not withstanding the difficulties, number of subcontinent poets, famous and unknown, worked in this genre and converted Urdu translations of Holy Qur'ān into poetic form. Among them, Semāb Akbarbādī (d: 1951) is a prominent name as a laureate and acclaimed poet of his time, with an outstanding poetic and prose works. Poetic translation of Holy Qur'ān by Semāb Akbarbādī is titled ‘Waḥī Manẓūm’. With the appearance of first part (para 30), in very short period of time, this poetic translation was acknowledged by religious scholars of that era and considered as a master piece of this genre. This translation, authored from 1944 to 1945, is an idiomatic, comprehensive and in Mat̲h̲nawī (poetic form) comprised on 971 pages. In this research article an attempt has made to analyze briefly, how authentic and exact meaning of Holy Qur'ān conveyed by ‘Waḥī Manẓūm' (a poetic translation)? Furthermore, this research study inclusively examined the Semāb Akbarbādī work ‘Waḥī Manẓūm' from poetic principles, aspects and elements like rhythm and meter. By taking deep insight into this work, it seems that author is failed to avoid some mistakes related to translation and other poetical aspects which are explained in this article.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"117 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129871782","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
According to Islamic law, the exercise of the powers acquired as a result of a conjugal contract is not based on absolute monopoly. In its view, it is necessary for the couple to exercise their powers within the scope and spirit of the marriage contract. Exceeding the limits of these powers, non-cooperative behavior and rebellious attitude is called "Nushūz" in the Qur'anic terminology. The Holy Qur'an uses this word for each of the spouses. The Qur'an has also pointed out three ways to remove the non-cooperative attitude of a wife, i.e. wa'ẓ (admonishing), ḥajr fi almaḍhaji' (refuse to share their beds) and ḍarb. In particular, the concept of "ḍarb" has been much debated. A large number of Quranic commentators present the Quranic verse in the context of the husband's authority, so in their case the husband has the right to discipline the wife with beating her lightly i.e. without harming (ḍarb ghair mubarraḥ) but this concept is objected to by a number of contemporary of Muslim scholar. The question is also discussed here whether the subject of the verse is a piece of advice or a preferred rule. The following article discusses the traditional way of thinking and contemporary perspectives in the Qur'anic context of the addressing wife's disobedience.
根据伊斯兰法律，行使因婚姻契约而获得的权力并不是以绝对垄断为基础的。它认为，夫妻双方有必要在婚姻契约的范围和精神范围内行使自己的权力。超过这些权力的限制，不合作的行为和叛逆的态度在《古兰经》术语中被称为“Nushūz”。神圣的《古兰经》用这个词来形容夫妻双方。《古兰经》还指出了三种消除妻子不合作态度的方法，即:wa' hah(训诫)，ḥajr fi almaḍhaji'(拒绝同床共枕)和ḍarb。特别是，“ḍarb”的概念一直备受争议。大量的《古兰经》注释者在丈夫权威的背景下呈现《古兰经》经文，所以在他们的情况下，丈夫有权用轻微的殴打来惩罚妻子，即不伤害她(ḍarb ghair mubarraama)，但这一概念遭到了许多当代穆斯林学者的反对。这里也讨论了这个问题，这节经文的主题是一个建议还是一个首选的规则。下面的文章讨论了古兰经背景下称呼妻子不服从的传统思维方式和当代观点。
{"title":"نشوز زوجہ کی اصلا ح کا قرآنی تصور؛ روایتی اور معاصر آرا کا خصوصی مطالعہ","authors":"Kalsoom Pracha","doi":"10.52541/fn.v60i1.1878","DOIUrl":"https://doi.org/10.52541/fn.v60i1.1878","url":null,"abstract":"According to Islamic law, the exercise of the powers acquired as a result of a conjugal contract is not based on absolute monopoly. In its view, it is necessary for the couple to exercise their powers within the scope and spirit of the marriage contract. Exceeding the limits of these powers, non-cooperative behavior and rebellious attitude is called \"Nushūz\" in the Qur'anic terminology. The Holy Qur'an uses this word for each of the spouses. The Qur'an has also pointed out three ways to remove the non-cooperative attitude of a wife, i.e. wa'ẓ (admonishing), ḥajr fi almaḍhaji' (refuse to share their beds) and ḍarb. In particular, the concept of \"ḍarb\" has been much debated. A large number of Quranic commentators present the Quranic verse in the context of the husband's authority, so in their case the husband has the right to discipline the wife with beating her lightly i.e. without harming (ḍarb ghair mubarraḥ) but this concept is objected to by a number of contemporary of Muslim scholar. The question is also discussed here whether the subject of the verse is a piece of advice or a preferred rule. The following article discusses the traditional way of thinking and contemporary perspectives in the Qur'anic context of the addressing wife's disobedience.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115518744","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper intends to discuss the mode of Mushārkah to that of ownership in the light of Islamic Sharī‘ah considering current practice of Islamic Banking. There are opinions of scholars regarding this step of possession from partnership exercising agreement based upon partnership. This study incorporates different dimensions of partnership highlighting its various types and different juristic opinions in this regard either in the favor of execution of this financial mode or rejecting partially or otherwise. Employing analytical method, it has been visited number of traditional and modern view regarding the subject matter. As in diminishing Mushārkah contract, the client pays all expenses that consequent to ownership. It is concluded that the modern method of partnership, which is a new form of participation, is consistent with its origin and traditional permissible mode with particular conditions, so it is included in the financing issues of Islamic banks.
{"title":"اسلامی بنکاری میں عقدِشراکت سے حصول ِملکیت کا شرعی طریقہ","authors":"Hafiz Muhammad Nasir, Manzoor Ahmad Al Azhari","doi":"10.52541/fn.v60i1.687","DOIUrl":"https://doi.org/10.52541/fn.v60i1.687","url":null,"abstract":"This paper intends to discuss the mode of Mushārkah to that of ownership in the light of Islamic Sharī‘ah considering current practice of Islamic Banking. There are opinions of scholars regarding this step of possession from partnership exercising agreement based upon partnership. This study incorporates different dimensions of partnership highlighting its various types and different juristic opinions in this regard either in the favor of execution of this financial mode or rejecting partially or otherwise. Employing analytical method, it has been visited number of traditional and modern view regarding the subject matter. As in diminishing Mushārkah contract, the client pays all expenses that consequent to ownership. It is concluded that the modern method of partnership, which is a new form of participation, is consistent with its origin and traditional permissible mode with particular conditions, so it is included in the financing issues of Islamic banks.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"70 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125261453","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
To gain benefit of the exegeses in Arabic language which makes incumbent for the reader to learnt Arabic at high level to understand the Qur’an and other Arabic text. Therefore, in sub-continent, the students of religious institutions read the morphology from different Arabic books like Shāfia by ibn al-Ḥājib, Sharḥ al Jāmī, Hidāyat al-Naḥav, al-Kāfia etc. The matter is quite different now a days espcecially for Qur’anic understanding even among religious scholars. In this article, some difficulties are explored which are faced during the translation of the Holy Qur’an into different languages such as Urdu, English and Pashto that needs to resolve. In Qur’anic verses, the usage of letters and prepositions make difficulties to understand its meaning for non-Arabic people. Few traditional scholars has already mentioned theses difficulties in his work like Shah Walīullah Dehlvī. The best examples are English translation by Arbetrry and Urdu translation by Mufti Taqi Usmani may adopte for Pshto readers.
为了获得阿拉伯语训诂者的好处，这使得读者有责任在高水平上学习阿拉伯语，以理解古兰经和其他阿拉伯文本。因此，在次大陆，宗教机构的学生从不同的阿拉伯书中阅读形态学，如Shāfia by ibn al-Ḥājib, sharghaal Jāmī， Hidāyat al-Naḥav, al-Kāfia等。现在的情况大不相同了，尤其是对古兰经的理解，甚至在宗教学者中也是如此。本文探讨了《古兰经》翻译成乌尔都语、英语和普什图语等不同语言时所面临的一些需要解决的困难。在《古兰经》的经文中，字母和介词的用法使非阿拉伯人很难理解它的意思。很少有传统学者像Shah walvar ullah dehlv’那样在他的著作中提到这些困难。最好的例子是阿伯特利的英文翻译和穆夫提·塔奇·乌斯马尼的乌尔都语翻译，普什图语读者可以采用。
{"title":"ترجمہ و تفسیرِ قرآن میں عربی اسالیب کی چند بڑی دشواریاں اور ان کا حل","authors":"Muhammad Faizan ur Rahman","doi":"10.52541/fn.v60i1.1819","DOIUrl":"https://doi.org/10.52541/fn.v60i1.1819","url":null,"abstract":"To gain benefit of the exegeses in Arabic language which makes incumbent for the reader to learnt Arabic at high level to understand the Qur’an and other Arabic text. Therefore, in sub-continent, the students of religious institutions read the morphology from different Arabic books like Shāfia by ibn al-Ḥājib, Sharḥ al Jāmī, Hidāyat al-Naḥav, al-Kāfia etc. The matter is quite different now a days espcecially for Qur’anic understanding even among religious scholars. In this article, some difficulties are explored which are faced during the translation of the Holy Qur’an into different languages such as Urdu, English and Pashto that needs to resolve. In Qur’anic verses, the usage of letters and prepositions make difficulties to understand its meaning for non-Arabic people. Few traditional scholars has already mentioned theses difficulties in his work like Shah Walīullah Dehlvī. The best examples are English translation by Arbetrry and Urdu translation by Mufti Taqi Usmani may adopte for Pshto readers. \u0000 \u0000 ","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"64 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134510205","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Present study focuses on Shāfi‘ī and other non-Ḥanafī (jumhūr and mutakallimīn) principles and methodologies of textual interpretation in the genere of Islamic legal theory. These principles formulated by jumhūr are based on deductive reasoning and strictly follow the texts (nuṣūṣ) of the Qur’ān and ḥadīth in order to extract meanings of words and juristic rules thereby. Four methods to deduce meaning from the text are common between Ḥanafīs and jumhūr. For Ḥanafīs they are called ‘ibārat al-naṣṣ, ishārat al-naṣṣ, iqtiḍā’ al-naṣṣ and dalālat al-naṣṣ, whereas they are named as manṭūq, īmā’, ishārah, iqtiḍā and mafhūm al-muwāfiq by Shāfi‘īs and jumhūr. Another method, which is highly regarded by mutakallimīn, and rejected by Ḥanafīs and termed as wujūh al-fāsidah, is called mafhūm al-mukhālif (taking opposite meaning due to the absence of the cause that binds to take straight meaning from the text). The article analyses nature, kinds, foundations and principles behind this method and conditions for using mafhūm al-mukhalif and suggests that although Ḥanafī theorists reject this method but somehow utilize it partially with different names and with certain conditions. Use of mafhūm al-mukhalif by jumhūr or mutakallimīn and its general rejection by Ḥanafīs is one of the reasons that in positive law Ḥanafī fiqh stands alone from the other schools (jumhūr).
{"title":"استنباط احکام میں جمہور فقہا کا منہج اور دلالات: ایک تحلیلی جائزہ","authors":"Muhammad Ahmad Munir","doi":"10.52541/fn.v60i1.2409","DOIUrl":"https://doi.org/10.52541/fn.v60i1.2409","url":null,"abstract":"Present study focuses on Shāfi‘ī and other non-Ḥanafī (jumhūr and mutakallimīn) principles and methodologies of textual interpretation in the genere of Islamic legal theory. These principles formulated by jumhūr are based on deductive reasoning and strictly follow the texts (nuṣūṣ) of the Qur’ān and ḥadīth in order to extract meanings of words and juristic rules thereby. Four methods to deduce meaning from the text are common between Ḥanafīs and jumhūr. For Ḥanafīs they are called ‘ibārat al-naṣṣ, ishārat al-naṣṣ, iqtiḍā’ al-naṣṣ and dalālat al-naṣṣ, whereas they are named as manṭūq, īmā’, ishārah, iqtiḍā and mafhūm al-muwāfiq by Shāfi‘īs and jumhūr. Another method, which is highly regarded by mutakallimīn, and rejected by Ḥanafīs and termed as wujūh al-fāsidah, is called mafhūm al-mukhālif (taking opposite meaning due to the absence of the cause that binds to take straight meaning from the text). The article analyses nature, kinds, foundations and principles behind this method and conditions for using mafhūm al-mukhalif and suggests that although Ḥanafī theorists reject this method but somehow utilize it partially with different names and with certain conditions. Use of mafhūm al-mukhalif by jumhūr or mutakallimīn and its general rejection by Ḥanafīs is one of the reasons that in positive law Ḥanafī fiqh stands alone from the other schools (jumhūr).","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126598185","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
China-Pakistan Economic Corridor (CPEC) is a flagship project of the Belt and Road Initiative (BRI) of the twenty-first Century around the globe. It is a long-term bilateral project of China and Pakistan, connecting China with the rest of the world. A road network, linking Kashgar in the Xinjiang region to Gwadar in Baluchistan, reduces 10,000 miles of sea route and connects Shanghai to Africa and Europe through Gwadar. Although China has plunked a huge amount capital in CPEC, Pakistan’s key role cannot be overemphasized. The realization of CPEC directly hinges on beliefs and practices of interfaith and social harmony in the region. Islam provides guidelines on integration, tolerance, and mutual harmony between diverse cultures. Interfaith and social harmony confront myriad challenges to a massive CPEC. These challenges include international imperialism, religious extremists, sectarian elements, conceited nationalists, terrorist-groups, annihilating law and order situation, and hostile agencies. China and Pakistan both consist of diversified faiths and religious communities. This article elucidates and analyses these religious and social challenges to cope with prevalent ordeals. It will hopefully help the stakeholders to contrive dynamics of interfaith and social harmony in the region.
{"title":"پاک چین اقتصادی راہ داری کی کام یابی میں بین المذاہب اور سماجی ہم آہنگی کا کردار: مسلم فکر کو درپیش خطرات","authors":"Muhammad Riaz Mahmood, Ahmad Khawar Shahzad","doi":"10.52541/fn.v59i4.2007","DOIUrl":"https://doi.org/10.52541/fn.v59i4.2007","url":null,"abstract":"China-Pakistan Economic Corridor (CPEC) is a flagship project of the Belt and Road Initiative (BRI) of the twenty-first Century around the globe. It is a long-term bilateral project of China and Pakistan, connecting China with the rest of the world. A road network, linking Kashgar in the Xinjiang region to Gwadar in Baluchistan, reduces 10,000 miles of sea route and connects Shanghai to Africa and Europe through Gwadar. Although China has plunked a huge amount capital in CPEC, Pakistan’s key role cannot be overemphasized. The realization of CPEC directly hinges on beliefs and practices of interfaith and social harmony in the region. Islam provides guidelines on integration, tolerance, and mutual harmony between diverse cultures. Interfaith and social harmony confront myriad challenges to a massive CPEC. These challenges include international imperialism, religious extremists, sectarian elements, conceited nationalists, terrorist-groups, annihilating law and order situation, and hostile agencies. China and Pakistan both consist of diversified faiths and religious communities. This article elucidates and analyses these religious and social challenges to cope with prevalent ordeals. It will hopefully help the stakeholders to contrive dynamics of interfaith and social harmony in the region. ","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130085177","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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