Pub Date : 2020-06-01DOI: 10.36476/JIRS.5:1.06.2020.18
Syed Afzal Moshadi Shah, Shiraz Khan, A. Muhaimin
Character being reacting in a decent (fairness, responsible) way to the circumstances, need to be taught to the students. This study was designed to explore whether the teachers at the secondary level provide character education or not. For this purpose, stratified random sampling technique was used to select 1438 students from the population of grade 10 students of Hazara Division. A questionnaire was developed and used for gathering data from the respondents, which was validated by the experts. Cronbach reliability coefficient of the questionnaire was 0.712 which was got through pilot study conducted on 100 students. Frequency and Charts were used for description of situation. Results indicate that according to Quran Jinn and humans are created by Allah to worship him but Satan is trying to turn you away from Allah. So adopt good character by taking care of your actions. Reconcile mutual differences and conflicts among each other as the believers are “but brothers”. Be guard against oppression as Allah will forgive you. Results of survey indicate that teachers train students to follow teachings of Islam, resolve conflicts and apologize in case of hurting each other. Character education is a part of their curriculum. It is recommended that education department should show high concern and implement check and balance system for the actual implementation of character education at schools. Additionally, the physical, mental level, socioeconomic and religious status of the students should be kept in mind during provision of character education to students.
{"title":"Character Education according to Quran and Hadith: A description of Provision of Character Education in Secondary Schools","authors":"Syed Afzal Moshadi Shah, Shiraz Khan, A. Muhaimin","doi":"10.36476/JIRS.5:1.06.2020.18","DOIUrl":"https://doi.org/10.36476/JIRS.5:1.06.2020.18","url":null,"abstract":"Character being reacting in a decent (fairness, responsible) way to the circumstances, need to be taught to the students. This study was designed to explore whether the teachers at the secondary level provide character education or not. For this purpose, stratified random sampling technique was used to select 1438 students from the population of grade 10 students of Hazara Division. A questionnaire was developed and used for gathering data from the respondents, which was validated by the experts. Cronbach reliability coefficient of the questionnaire was 0.712 which was got through pilot study conducted on 100 students. Frequency and Charts were used for description of situation. Results indicate that according to Quran Jinn and humans are created by Allah to worship him but Satan is trying to turn you away from Allah. So adopt good character by taking care of your actions. Reconcile mutual differences and conflicts among each other as the believers are “but brothers”. Be guard against oppression as Allah will forgive you. Results of survey indicate that teachers train students to follow teachings of Islam, resolve conflicts and apologize in case of hurting each other. Character education is a part of their curriculum. It is recommended that education department should show high concern and implement check and balance system for the actual implementation of character education at schools. Additionally, the physical, mental level, socioeconomic and religious status of the students should be kept in mind during provision of character education to students.","PeriodicalId":56212,"journal":{"name":"Journal of Islamic and Religious Studies","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48260561","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}
Pub Date : 2020-02-12DOI: 10.36476/jirs.3:1.06.2018.19
Ahmad Ali
Ṣaḥabah (R.T.A) especially Ahal-Bait have distinct position among Muslim Ummah. They have served Islamic religion in its initial period and preserved it for the generations to come. Haḍrat ‘Abdullah Ibn e ‘Abbas (RTA) was not only a Ṣaḥabi-e–Rasool (companion of the Prophet), but he was also a member of the family of Muḥammad (peace be on him). He remained in his company during his journeys and his stays in different places and got (training) from him. Muḥammad (peace be on him) made a special prayer for him i.e. “O Allah, give him understanding in religion and teach him the interpretation of the Qur’ān.” In this article the researcher aims to analyse and explain his services in the field of Islamic Sciences, Tafsir ul,Qur’ān specially the number and detail of Qiraat e Mutawatirah and Shaẓah narrated by him and their effects on the Science of Tafsir ul .Qur’ān.
Ṣaḥabah (r.t.a.)在穆斯林乌玛中有着独特的地位。他们在伊斯兰教的初始阶段为其服务，并为后代保存了它。Haḍrat ' Abdullah Ibn e ' Abbas (RTA)不仅是Ṣaḥabi-e-Rasool(先知的同伴)，而且他也是Muḥammad家族的一员(愿他平安)。他在旅行期间和在不同地方停留期间都留在他的公司，并从他那里得到(训练)。Muḥammad(愿主福安之)为他做了一个特别的祈祷，即“真主啊，请给他宗教上的理解，并教他解释古兰经ān”。在本文中，研究人员旨在分析和解释他在伊斯兰科学领域的服务，Tafsir，古兰经ān，特别是他所叙述的Qiraat e Mutawatirah和Shaẓah的数量和细节，以及它们对Tafsir科学的影响。古兰经ān。
{"title":"قراءات الإمام عبد الله بن عباس رضي الله عنه و أثرها في تفسير كتاب الله","authors":"Ahmad Ali","doi":"10.36476/jirs.3:1.06.2018.19","DOIUrl":"https://doi.org/10.36476/jirs.3:1.06.2018.19","url":null,"abstract":"Ṣaḥabah (R.T.A) especially Ahal-Bait have distinct position among Muslim Ummah. They have served Islamic religion in its initial period and preserved it for the generations to come. Haḍrat ‘Abdullah Ibn e ‘Abbas (RTA) was not only a Ṣaḥabi-e–Rasool (companion of the Prophet), but he was also a member of the family of Muḥammad (peace be on him). He remained in his company during his journeys and his stays in different places and got (training) from him. Muḥammad (peace be on him) made a special prayer for him i.e. “O Allah, give him understanding in religion and teach him the interpretation of the Qur’ān.” In this article the researcher aims to analyse and explain his services in the field of Islamic Sciences, Tafsir ul,Qur’ān specially the number and detail of Qiraat e Mutawatirah and Shaẓah narrated by him and their effects on the Science of Tafsir ul .Qur’ān.","PeriodicalId":56212,"journal":{"name":"Journal of Islamic and Religious Studies","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-02-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47438297","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}
Pub Date : 2020-02-12DOI: 10.36476/jirs.3:1.06.2018.18
Junaid Akbar, Muhammad Ikramullah
Many theological based concepts of I‘jaz had come out in third century of Ḥijrah. One of the most popular and dynamic theories that got all scholars flabbergasted for long time was ‘ṣarfa’, which has been introduced by a well-known theologian leader of Al-Mu‘tazila; An-Naẓẓam for the first time. For him, i‘jaz of Qur’ān does not mean to be qualified with the quality of matchlessness and inimitability or having worth of being unique and exclusive in its textual phenomenon as incomparable with any other text. So from this point of view Qur’ān for him, becomes like all other holy texts and Qur’ānic text no longer remains superior to any of its sister texts. As the text of the According to him Qur’ān is no more matchless and unique to other texts so, he called it ‘ṣarfa’. People are not perfect, they make mistakes and do things against religion so, Allah Almighty dissuaded and distracted human being from bringing down any equal text, otherwise anyone could do this. The following study intends to figure out genetically all applicable and inapplicable aspects of ‘ṣarfa’ of Al-Mu‘tazila. How they have dealt and applied it? Do they agree with singular definition of ‘ṣarfa’ or do they have a mutable concept
{"title":"الإعجاز بالصرفة في تراث المعتزلة (قراءة عند النظام والجاحظ)","authors":"Junaid Akbar, Muhammad Ikramullah","doi":"10.36476/jirs.3:1.06.2018.18","DOIUrl":"https://doi.org/10.36476/jirs.3:1.06.2018.18","url":null,"abstract":"Many theological based concepts of I‘jaz had come out in third century of Ḥijrah. One of the most popular and dynamic theories that got all scholars flabbergasted for long time was ‘ṣarfa’, which has been introduced by a well-known theologian leader of Al-Mu‘tazila; An-Naẓẓam for the first time. For him, i‘jaz of Qur’ān does not mean to be qualified with the quality of matchlessness and inimitability or having worth of being unique and exclusive in its textual phenomenon as incomparable with any other text. So from this point of view Qur’ān for him, becomes like all other holy texts and Qur’ānic text no longer remains superior to any of its sister texts. As the text of the According to him Qur’ān is no more matchless and unique to other texts so, he called it ‘ṣarfa’. People are not perfect, they make mistakes and do things against religion so, Allah Almighty dissuaded and distracted human being from bringing down any equal text, otherwise anyone could do this. The following study intends to figure out genetically all applicable and inapplicable aspects of ‘ṣarfa’ of Al-Mu‘tazila. How they have dealt and applied it? Do they agree with singular definition of ‘ṣarfa’ or do they have a mutable concept","PeriodicalId":56212,"journal":{"name":"Journal of Islamic and Religious Studies","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-02-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46368134","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}
Pub Date : 2020-02-11DOI: 10.36476/jirs.3:1.06.2018.11
B. A. Dars, M. Musharraf, A. Munir
It is not uncommon to find cases of Muslim women being harassed or bullied in many of the Muslim-minority countries because of their dress. These Islamophobic attacks, unfortunately, are not merely conducted by radicalised individuals; but the subjugation of the rights of Muslim women also comes from institutional bodies and governments. Secular nations, such as France, Germany, Italy, Belgium, Netherlands, Bulgaria, Switzerland, USA, UK, Canada, China, and Russia have either imposed restrictions on Muslim women regarding their dress code. They see veil as a non-acceptance of progressive or cumulative values which is unsurprisingly not welcomed by the Muslim community. In such environment, it is inevitable for the Muslims to understand what the Qur’ān and Sunnah really say about the dress code for Muslim women in order to explain what their religion really requires from them and to communicate it appropriately to the government officials, journalists, politicians, and other relevant stakeholders. It is also essential from the perspective of segregating cultural aspects from the religious aspects. Many of the commonly used words for the dressing of Muslim women are more rooted in culture than the religion. It is accordingly vital to understand what the Qur’ān and Sunnah really command about the women dressing and how it has been interpreted in various Islamic societies and cultures. This paper accordingly presents an analysis of all the relevant Qur’ānic verses and the prophetic traditions (from the 6 most renowned books of ahadith). The linguistic analysis employed in this paper results in the identification of items of dress that were worn by Muslim women to safeguard their modesty during the times of Prophet Muhammad (ﷺ). The same principles are relevant for today’s age and time and the Muslims can use those guidelines to delineate cultural practices from the religious injunctions.
{"title":"The Dress Code for Muslim Women","authors":"B. A. Dars, M. Musharraf, A. Munir","doi":"10.36476/jirs.3:1.06.2018.11","DOIUrl":"https://doi.org/10.36476/jirs.3:1.06.2018.11","url":null,"abstract":"It is not uncommon to find cases of Muslim women being harassed or bullied in many of the Muslim-minority countries because of their dress. These Islamophobic attacks, unfortunately, are not merely conducted by radicalised individuals; but the subjugation of the rights of Muslim women also comes from institutional bodies and governments. Secular nations, such as France, Germany, Italy, Belgium, Netherlands, Bulgaria, Switzerland, USA, UK, Canada, China, and Russia have either imposed restrictions on Muslim women regarding their dress code. They see veil as a non-acceptance of progressive or cumulative values which is unsurprisingly not welcomed by the Muslim community. In such environment, it is inevitable for the Muslims to understand what the Qur’ān and Sunnah really say about the dress code for Muslim women in order to explain what their religion really requires from them and to communicate it appropriately to the government officials, journalists, politicians, and other relevant stakeholders. It is also essential from the perspective of segregating cultural aspects from the religious aspects. Many of the commonly used words for the dressing of Muslim women are more rooted in culture than the religion. It is accordingly vital to understand what the Qur’ān and Sunnah really command about the women dressing and how it has been interpreted in various Islamic societies and cultures. This paper accordingly presents an analysis of all the relevant Qur’ānic verses and the prophetic traditions (from the 6 most renowned books of ahadith). The linguistic analysis employed in this paper results in the identification of items of dress that were worn by Muslim women to safeguard their modesty during the times of Prophet Muhammad (ﷺ). The same principles are relevant for today’s age and time and the Muslims can use those guidelines to delineate cultural practices from the religious injunctions.","PeriodicalId":56212,"journal":{"name":"Journal of Islamic and Religious Studies","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-02-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43886497","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}
Pub Date : 2020-02-11DOI: 10.36476/jirs.3:1.06.2018.16
Mesut Cevher
Within the global financial system, Islamic banks have a small but growing share, and today they have become an integral part of the global financial system. Islamic banks in the world have been operating according to interest-free financing techniques, which are mainly developed on sharing of profits and losses in accordance with the difference principles between purchase and sale. However, the presentation of financial products in Turkey is conducted by ‘participation banks’ operating according to Islamic rules. Participation banks play a vital role in economic development by gaining the unused funds to the economy. This study will examine the performance of the participation banks operating in Turkey and their increasing share in the Turkish finance sector will be assessed. The work sheet will contain three demands: First: Islamic banks and the difference between them and the definition of riba-based banks. Second: The history of Islamic banks in Turkey. Third: The role of Islamic banks in the sustainable development of the Turkish economy.
{"title":"البنوك الإسلامية ودورها في الاقتصاد التركي","authors":"Mesut Cevher","doi":"10.36476/jirs.3:1.06.2018.16","DOIUrl":"https://doi.org/10.36476/jirs.3:1.06.2018.16","url":null,"abstract":"Within the global financial system, Islamic banks have a small but growing share, and today they have become an integral part of the global financial system. Islamic banks in the world have been operating according to interest-free financing techniques, which are mainly developed on sharing of profits and losses in accordance with the difference principles between purchase and sale. However, the presentation of financial products in Turkey is conducted by ‘participation banks’ operating according to Islamic rules. Participation banks play a vital role in economic development by gaining the unused funds to the economy. This study will examine the performance of the participation banks operating in Turkey and their increasing share in the Turkish finance sector will be assessed. The work sheet will contain three demands: First: Islamic banks and the difference between them and the definition of riba-based banks. Second: The history of Islamic banks in Turkey. Third: The role of Islamic banks in the sustainable development of the Turkish economy.","PeriodicalId":56212,"journal":{"name":"Journal of Islamic and Religious Studies","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-02-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49223364","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}
Pub Date : 2020-02-11DOI: 10.36476/jirs.3:1.06.2018.09
Fozia Fiaz, M. Munir
Orientalists contributed much regarding their study of the Holy Qur’ān, Hadith and Sīrah since eighteenth century. Few of them attracted Muslim scholars due to the quality of their work about Islam, like the translation of the Holy Qur’ān, the indexes of Hadith literature and the translations of Arabic Sīrah books in English. These orientalists have left a positive impression regarding their contributions in introducing Islamic literature in West in their native languages. This research paper aims to present the expression of religious positivity in modern orientalist Karen Armstrong’s Sīrah work. This selection is based on the status of this Sīrah writer in present time. Her books are best sellers written on comparative religion and a huge number of people study her books and appreciate her for expressing the positive image of Islam in West. In this study, it will be found out that in which style and angle she has presented her works regarding religious positivity especially the presentation of the personality of the Holy Prophet (peace be on him) to the non-Muslims and non-religious societies.
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Pub Date : 2020-02-11DOI: 10.36476/jirs.3:1.06.2018.03
Assad Qayyum, Hafiz Muhammad Sajjad
This research article gives a brief introduction and analysis of five Urdu translations of the Holy Qur’ān. Qur’ānic translations are an important source of learning and understanding of Qur’ān. In Urdu the translations of the Holy Book started in late 16th Century A.D. The number of these translations is in hundreds till now, which include translations in Urdu prose and verse. The first rhymed Urdu translation of the Holy Quran was written in the last quarter of 18th Century A.D. At present these translations are in hundreds, including complete as well as partial translations. Most of the translations are in rhymed form, while some are in free verse also. In this article five complete Holy Qur’ān translations have been discussed. Main aim of the article is to introduce the poets and their translations, as well as brief analysis of the translations. The translations are; Asar Zubairi Lakhnavi's "Sehr ul Bayan", Syed Shamim Rajz's "Aab e Rawaan", Seemab Akbar Abadi's "Wahi e Manzum", Abdul Aziz Khalid's "Furqan e Javed" and Qazi Ata ullah's "Mafhoom ul Quran". This article also explains how much the poets succeeded in presenting the message of Qur’ān. The merits and demerits of the translations have been highlighted. The article concludes that poetry, specially rhymed form, is not suitable for the translations of the Holy Book.
本文对《古兰经》ān的五种乌尔都语译本作了简要的介绍和分析。《古兰经》ānic译文是学习和理解《古兰经》ān的重要来源。在乌尔都语中，圣经的翻译始于公元16世纪后期，到目前为止，这些翻译的数量有数百个，其中包括乌尔都语散文和诗歌的翻译。《古兰经》的第一个押韵乌尔都语译本写于公元18世纪的最后25年，目前这些译本有数百种，包括完整的和部分的译本。大多数译本都是押韵的，也有一些是自由诗。这篇文章讨论了五个完整的《古兰经》ān译本。本文的主要目的是介绍诗人和他们的翻译，并对翻译进行简要分析。翻译是;Asar Zubairi Lakhnavi的《Sehr ul Bayan》，Syed Shamim Rajz的《Aab e Rawaan》，Seemab Akbar Abadi的《Wahi e Manzum》，Abdul Aziz Khalid的《Furqan e Javed》和Qazi Ata ullah的《mahoom ul Quran》。这篇文章也解释了诗人如何成功地呈现了古兰经ān的信息。译文的优点和缺点都被突出了。本文认为诗歌，尤其是押韵形式，不适合翻译《圣经》。
{"title":"قرآن مجیدکے پانچ منظوم اردو تراجم کا تعارف و تجزیہ","authors":"Assad Qayyum, Hafiz Muhammad Sajjad","doi":"10.36476/jirs.3:1.06.2018.03","DOIUrl":"https://doi.org/10.36476/jirs.3:1.06.2018.03","url":null,"abstract":"This research article gives a brief introduction and analysis of five Urdu translations of the Holy Qur’ān. Qur’ānic translations are an important source of learning and understanding of Qur’ān. In Urdu the translations of the Holy Book started in late 16th Century A.D. The number of these translations is in hundreds till now, which include translations in Urdu prose and verse. The first rhymed Urdu translation of the Holy Quran was written in the last quarter of 18th Century A.D. At present these translations are in hundreds, including complete as well as partial translations. Most of the translations are in rhymed form, while some are in free verse also. In this article five complete Holy Qur’ān translations have been discussed. Main aim of the article is to introduce the poets and their translations, as well as brief analysis of the translations. The translations are; Asar Zubairi Lakhnavi's \"Sehr ul Bayan\", Syed Shamim Rajz's \"Aab e Rawaan\", Seemab Akbar Abadi's \"Wahi e Manzum\", Abdul Aziz Khalid's \"Furqan e Javed\" and Qazi Ata ullah's \"Mafhoom ul Quran\". This article also explains how much the poets succeeded in presenting the message of Qur’ān. The merits and demerits of the translations have been highlighted. The article concludes that poetry, specially rhymed form, is not suitable for the translations of the Holy Book.","PeriodicalId":56212,"journal":{"name":"Journal of Islamic and Religious Studies","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-02-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41316664","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}
Pub Date : 2020-02-11DOI: 10.36476/jirs.3:1.06.2018.07
Asad Ullah
Mufti Muhammad Shafi' was a great spiritual leader, Pakistan's grand mufti and a renowned Islamic scholar as well. He served in different fields with his knowledge, research and writings. He translated and wrote the interpretation of the Holy Qur’ān, he had keen grasp on Fiqh, Hadith and other religious affairs. Thousands of fatwas had been issued by him and he built a well known Islamic university named ‘Jamia Darul uloom Karachi.’ He participated in politics as well for the national cause and struggled too much for the Islamic contribution in the constitution of the Islamic Republic of Pakistan. This research paper is about his efforts that he made for the life of the Holy Prophet Muhammad (peace be on him). He wrote several books on Seerat-e-Nabawi, he defended Khatm-e-Nubuwwat and fought against Qadyaniyyat. This report has the abstract frame on specific grounds regarding Sīrah, Sunnah and teachings of Holy Prophet. It will portray a very brief description on Mufti Shafi's services in Sīrah's aspect.
{"title":"مفتی محمد شفیع ؒ کی خدمات ِ سیرت ﷺ کا علمی و تحقیقی جائزہ","authors":"Asad Ullah","doi":"10.36476/jirs.3:1.06.2018.07","DOIUrl":"https://doi.org/10.36476/jirs.3:1.06.2018.07","url":null,"abstract":"Mufti Muhammad Shafi' was a great spiritual leader, Pakistan's grand mufti and a renowned Islamic scholar as well. He served in different fields with his knowledge, research and writings. He translated and wrote the interpretation of the Holy Qur’ān, he had keen grasp on Fiqh, Hadith and other religious affairs. Thousands of fatwas had been issued by him and he built a well known Islamic university named ‘Jamia Darul uloom Karachi.’ He participated in politics as well for the national cause and struggled too much for the Islamic contribution in the constitution of the Islamic Republic of Pakistan. This research paper is about his efforts that he made for the life of the Holy Prophet Muhammad (peace be on him). He wrote several books on Seerat-e-Nabawi, he defended Khatm-e-Nubuwwat and fought against Qadyaniyyat. This report has the abstract frame on specific grounds regarding Sīrah, Sunnah and teachings of Holy Prophet. It will portray a very brief description on Mufti Shafi's services in Sīrah's aspect.","PeriodicalId":56212,"journal":{"name":"Journal of Islamic and Religious Studies","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-02-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43574442","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}
Pub Date : 2020-02-11DOI: 10.36476/jirs.3:1.06.2018.05
Mujeeb Ur Rahman
Mankind among the other creatures is a superior creation of Allah. Though he has been gifted and empowered with strength and logic, yet at times he becomes vulnerable or unfortified during his life span. To handle and manage such weak events and moments of life, Allah has laid down a law of necessity upon him. Since Islam is the religion of ease, comfort and compassion in all matters, therefore on the one hand it provides the regular course of system for the usual and routine matters, while on the other hand it promulgates the law of necessity for unusual and extra ordinary matters. The Western legal system also recognizes such concept of law, but as compared to Islamic concept of law of necessity it does not cover all the aspects of human vulnerability. This paper puts forth a discourse that how this exceptional segment of law can be applied and what is the difference between the Islamic concept of law of necessity and that of which the western legal system has.
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Pub Date : 2020-02-11DOI: 10.36476/jirs.3:1.06.2018.15
Rawan Fowzan Mufzi Al-Hadeed
This study deals with the limitations of thematic exegesis of the Qur’ān. The main place where exegesis of the Qur’ān can be found remains the commentaries. In the majority of cases such commentaries start from the beginning of the first sūrah. In order to acknowledge the inputs and outputs in the Qur’ānic studies; explanation of the literary aspects of the verse, an account of its background and occasionally an interpretation of it with the help of another verse will be reviewed in this paper. In order to achieve the objectives of this study, scientists’ quotes will be critically examined.
{"title":"حدود التفسير الموضوعي","authors":"Rawan Fowzan Mufzi Al-Hadeed","doi":"10.36476/jirs.3:1.06.2018.15","DOIUrl":"https://doi.org/10.36476/jirs.3:1.06.2018.15","url":null,"abstract":"This study deals with the limitations of thematic exegesis of the Qur’ān. The main place where exegesis of the Qur’ān can be found remains the commentaries. In the majority of cases such commentaries start from the beginning of the first sūrah. In order to acknowledge the inputs and outputs in the Qur’ānic studies; explanation of the literary aspects of the verse, an account of its background and occasionally an interpretation of it with the help of another verse will be reviewed in this paper. In order to achieve the objectives of this study, scientists’ quotes will be critically examined.","PeriodicalId":56212,"journal":{"name":"Journal of Islamic and Religious Studies","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-02-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42825025","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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