This research article studies the objections of Allama Tamanna Imadi in the attribution of “Musnad Ahmad” to Imam Ahmad bin Hanbal and that its narrators are unreliable. He denies the authenticity of Musnad Ahmad bin Hanbal, which is the largest collection of hadiths of the Holy Prophet Peace and blessing of Allah be upon him. He has raised some objections from which the first objection is that: the attribution of “Musnad Ahmad” to Imam Ahmad bin Hanbal is not correct because this book was presented by few conspirators as an alternate of the Holy Quran after the death of Imam Ahmad, for keeping agreed the followers of various sects and school of thoughts Muslim community. In addition, Tamanna Imadi has tried to prove that all the narrators of this book are unknown and unreliable having no sufficient value in the views of the scholars of Ilm ur Rijaal and Hadith and its sciences. In this research paper, we had tried to analyze critically the objections raised by Tamana Imadi in the light of the saying of prominent Scholars, Muhaditheen and experts of Hadith and Ilm ur Rijaal through which the actual situation of his objections has been exposed which is, that Musnad Ahmad is the book of Imam Ahmad and his narrators are reliable authentic.
Human being is endowed with intellect. The standard and domain of intellectual exposure are different and diverse. Consequently, it gives birth to diversity in opinions and perspective that eventually results in mutual disagreement. A deep assessment of the human life indicates the fact that diversity exist in almost all aspects of human life. The diversity of opinions, perspectives and narratives can be found with reference to culture and civilization, economy, entrepreneurship, modern scientific disciplines, politics and religion. The diversity is an indication of the evolution in human intellect. When the diversity is misunderstood as a negative connotation then it turns into conflict that results into incalculable and disastrous impacts on society. Pluralism plays a pivotal role in the evolution of diverse human society and multicultural civilization and a pluralistic society can tread the phases of socio-cultural development more conveniently and productively. If a society becomes an arena of religious intolerance, hatred and biasness then the fate of society becomes uncertain and bleak. It is need of the day to create awareness and pursue research studies regarding pluralism while keeping in view the golden traditions of Abrahamic religions. The present paper is an attempt to explore the fundamental principles that deal with religious tolerance and pluralism in Abrahamic religions. This paper will help to create awareness about the need and importance of tolerance and pluralism and will suggest recommendations for implementation of those principles both at state and society levels so that the culture of tolerance, pluralism, mutual understanding and human dignity are promoted in wider interest of a unified and peaceful society.
There are few great peoples in the history whose contributions and achievements are continuously alive in the heart of peoples.in this great and honest peoples is Syed Ali bin Usman Hujwiri,who start his mission of preaching of Islam’s truly message from Lahore, when he migrate from hijwair. He wrote many useful books on the spirituals life of Islam, but unfortunately these are lost. Although the KASHF-UL-MAHJOB is still alive in the history and people gain lights from it. Syed Hujwiri discuss in detail the nature of human being in his teachings, according to him human are two type by nature one who accept the teachings and message of Islam by its own will and other who don’t accept the message of Islam. The second type of people oppose Islam. According to him there are very necessary to reforms in our spirituals institutions by different aspects e.g. the criteria of head of institutions (sofi) and his followers must be checked. The institutions based on education and studies. Society needs to learn necessary skills which help Sharia’s objectives. There are difference in manners and rasms. He also explain the terminologies of Tasuwf. Tasuwf is the second name of good and high values. Those who are high in morality actually are high in Tasuwf. In this article I write the main theme about the teachings of Syed Ali Hujwiri (RA) and its importance and contemporary era.
In the Holy Qur'an, Allah Almighty informed the human beings about transformation of the skin during the torment on the Day of Judgment about 1400 years ago. Therefore, some contemporary scholars of the Qur'an and science have scientifically interpreted some verses related to transformation of the skin.This article analyzes the scientific Exegesis of Dr. Zaghlool Raghib Muhammad Al-Najjar and Sultan Bashir Mahmood transformation of the skin of the torment on the Day of Judgment.This article covers five topics including literal explaination of The Quranic word Nadaj and Sallee in the first section, the opinions of the majority of Exegetists )Mufassireen( regarding the related Verse in the second, scientific exegesis of Zaghlul al-Najjar in the third, scientific exegesis of Sultan Basheer Mahmood in the fourth, and analytical study in the fifth. In the analytical study, Zaghlul Al-Najjar and Sultan Bashir Mahmood's collection of verses in scientific exegesis on the subject of transformation of the skin during the torment on the Day of Judgment, argumentation from Hadith and Commentators, differences and similarities in the interpretations of the two scientific Commentators, the views of the contemporary scholars of the Holy Quran & Modern Science about the subject and the objectives mentioned in the related Verse have been anilitical analyzes in the given article
Islam has made it obligatory for every Muslim to acquire knowledge. This does not mean obtaining a certificate or a degree, but to consider the phenomena of nature intellectually and rationally. When is it possible to acquire knowledge by considering the phenomena of nature? What methods are useful for this? According to Quranic instructions it is necessary to adopt a systematic and scientific approach to acquire knowledge. Qur'an briefly describes different angles of acquiring knowledge. Narrative, interrogative, question, analytical, poetic, comparative and critical methods of teaching are briefly described in the Holy Quran. The Muslim Ummah has a firm belief that the Qur'an is a comprehensive book which mentions every dry and wet, but this does not mean that the Qur'an is a manual book. This means that the Qur'an contains symbols and hints about everything. The fact that everything is mentioned in the Qur'an means that the Qur'an only provides guidance, while its interpretation requires contemplation. The method of contemplation can also be called the method of teaching and learning because the purpose of both is to acquire knowledge. The Qur'an has also provided guidance towards the method of teaching and learning. In the context of this guidance, this article has been compiled to expose new aspects of teaching and learning.
This research deals with an analytical study of the flirtatious introductions that came in the view of the praise poems that spread widely in the Ottoman era, where this study attempts to monitor the aspects of creativity and the status of poetic thought among some poets of the Levant in dealing with a broad poetic purpose is spinning, and how these poets benefited From the experiences of the ex throughout the ages and adding what is related to the spirit of their times on the one hand, and their personal perception about the issues of spinning and women and what they feel on the other hand, and this study relied on the analytical method that helps in clarifying the tradition and creativity in these introductions.
Proverbs and fixed ex
The paradox in the language means to differ between two or more things, its meaning differs from one dictionary to the other even though it is closely related. It has its nouns, verbs etc. The paradox idiomatically has been studied by many scholars, authors, literary and elequent people as well as researcher. The meaning of paradox idiomatically had differed from a scholar to the other, a writer had discussed its meaning in a simple way while others discussed it thoroughly, on the other hand some contented by defining it, others studied its relations, its origins etc. Some writers searched in its relations with poems, some expressed its basis. These studies took place by Arabs. While, the Western people as well studied the paradox and searched about it. Many authors, literary people and scholars as well spent days and nights in studying this word. Like the Arabs, the meaning of paradox was different for every researcher, scholar or writer etc. Some discussed it throughly, other simply while some expressed its relation and types and so on. The paradox presents without bias two equivalent and opposing viewpoints. The paradox had then a definition after so many studies took place by different scholars, different writers, literary people and researchers either they were Arabs or Western. The paradox had its relations with poems, art, emotions as well as brain. The paradox affects both the heart and the brain if had been used wisely as if it used so much it will impart a boring, heavy taste to the writing while if it had been used wisely it then will affect both the brain and heart and imparts a good and light taste to the scene. The pradox had been known since ages and it affects the literature either it is a poem or a prose.
This article deals with the rhetorical similes in Tuhfat al-Ahwadhi in Explaining Al-Tirmidhi by Mohmmad Abdul Rehman Al-Mubarakfoury. The metaphor is the broadest of the chapters of the science of statement, and the ancient scholars paid attention to it in their sermons from the time of the preIslamic era to the present and the first person to have dealt with the study. The analogy in his complete book is the file and he mentions: The simile came in many of the words of the Arabs even if someone said it is the most of their words, He was not removed, and Qudamah bin Jafar also used similes in his book “Criticism of the Poetry”. Al-Mubarakfuri referred to the rhetorical similes in “Tuhfat Al-Ahoudi” the hadiths that relate to describing the world and the conditions of the Hereafter. The Prophet may God’s prayers and peace be upon him, relies on the received similes that suggest means of clarifying the intended meaning of understanding, such as enhancing the sensory and the moral.
This article aims to explore the philosophical approach and the methods used by ‘Abdul-‘Azīz Firharvi in his valuable manuscript Al-tamyīz, which dealt with the philosophers and scholars differences about the interpretation of philosophy from Quran and Sunnah.‘Abdul-‘Azīz Firharvi was the famous Muslim scholar of British India in all over the world.He was adept in all Islamic sciences, but he is regarded as one of the greatest ever Mutakalim born in the land of Indo-Pak. He has written more valuable works on Ilm Al-Kla’m and Al-Tami’z is the part of his aims.This manuscript is infact the middle ground between the fanatical scholars and the philosophers who have the correct ideas, That is: philosophy should not be rejected outright because of prejudice, nor should any philosophical thought be adopted without weighing the criteria of thinking and the Qur'an and Sunnah.Allama Farharvi has adopted the same style in terms of occasion and place and has used Qur'anic and rational reasoning. This article is a link between philosophy and Islamic thought, which will not only eliminate violence from society, but will also pave the way for new scholars to examine philosophy and Islamic thought in a new perspective.
Metonymy is a rhetorical device widely used in the literary works of all the times. At the time when Quran was revealed the Arab were on the top of such idiomatic and rhetorical style of speech. Metonymy is the way to a hidden meaning or a far meaning from the apparent one. Translating metonymy creates problems while finding out the intended, desired and hidden meaning. These problems turn critical during translating the ‘Word of Heaven’. I have selected two consecutive metonymic phrases of Verse No. 43 of Chapter: The Women which is as under: ﴿ ِّنك ُ م ٌ د َ ح َ أ َ اء َ ج ْ و َ أ َ اء ِّسَ الن مُ ُ ت سْ َ م َ َل ْ و َ اِّئ ِّطأ َ غ ْ ال َ ّم ِّ ﴾ A total number of 32 Quran translators are randomly selected to find out the literal, semantic and metonymic translations of these two metonymic phrases. We can easily observe the various kinds of translation, sentence style, and shifts that create complexity for those readers who depend on translation. The paper quoted the stances of the Exegetes of Quran regarding these two adjacent metonymic sentences, determining the meaning mentioned by the majority of Exegetes and analyzde the English words used for rendering their meanings to find out which translation can be suggested for the source language general public to gain the real intended meaning as elaborated by the majority of Quran Exegetes.
Islam is such a comprehensive, all-inclusive and basically a socialist religion, which has declared, it as an obligatory to achieve what the society needs and the factors which can be a barrier to social development, are forbidden and affixed as Haram (illegal) by Islam. In this regard after Holy Quran, Sunnah is the key to solve the problems of Muslim Ummah, which opens the door for humanity to look on that how can the obligations and prohibitions occurring in each age and time can be resolved. As for as, the analytical work of Sunnah literature is concerned it is a very high contribution in the field of Hadith and in this article titled “An analytical study of Muslim Jurist’s opinion regarding Sunnah”, it has been reviewed on that how the Sunnah has ever been a valuable and perpetual attraction from the beginning in Islamic law, due to different aspects. The term Sunnah, which is denoted as المسلوکہ الطریقہ) a fixed way) applied by the prophet as a legal term what HEصلى الله عليه وسلمsaid, did, and agreed to. It is however used to donate any of the above correlated meanings irrespective of whether the way of life custom and conduct are merely acceptable, commendable or detestable and unacceptable ones. Exemplifying the polarizing usage the prophetic tradition, reads: “whoever initiates (or revives) a meritorious Sunnah, within the frame work of Islam shall in addition to reward of intimating that particular Sunnah be endowed with the reward those who would follow his example until the day of resurrection without this diminishing in least from their sins.”In spite of the fact that the term Sunnah is technically used to contribute both good and bad conducts, it is commonly used in the context of good and acceptable way. However, in this study it has also been focused on the road map and guidelines for the Muslim community as a whole and for Jurists as a very essential.
Islam is the only religion that guides man in every sphere of life. From birth to death, all the needs and problems of life have been explained in it. In order to be presented as an entity in which is comprehensiveness, there will be only a model of excellence in the form of last prophet Muhammad (PBUH). His (PBUH) perfection is declared in the Holy Qur'an. The Sunnah of the Prophet (PBUH) presented every guidance of the Book of Allah to mankind in the form of action. Whether it is political, economic, social, individual, collective, and any other all aspects of life. The transparent life of the Holy Prophet (PBUH) is invaluable for human society. For the formation of a better human society and the well-being is necessary for every individual to perform the role model in Multidimensional society to contribute in promoting the good environment as Muslim Ummah in the world. Through these sorts of continuous practices, the society comes into being in which makes possible the protection of the lives, honor and property of every individual.