Pakistan Journal of Islamic Philosophy https://pakjip.com/ojs/index.php/pjip <p>Pakistan Journal of Islamic Philosophy (<strong>PAKJIP</strong>), a tri-lingual, Double Blind peer-reviewed, open access Bi-annual Research Journal of Islamic Studies, is launched by Pakistan Research Society Multan since July 2019. </p> en-US pjiphilosophy@gmail.com (Dr. Iftikhar Alam) Info@pakjip.com (Dr. Iftikhar) Thu, 31 Dec 2020 00:00:00 +0000 OJS 3.2.1.1 http://blogs.law.harvard.edu/tech/rss 60 اُصول تفسیر کا تاریخی و تجزیاتی مطالعہ https://pakjip.com/ojs/index.php/pjip/article/view/11 <p>The word “Usool” means the base or root of something. Every area of study or knowledge has some basic maxims which help to explore and understand that area of study, whereas the literal meaning of the word Tafseer is to describe and explain things clearly. In terms of connotative meaning, Tafseer is that are of study which describes the meanings of Quranic terms, its implications and the logics behind particular rules of Quran. Shaikhul Islam Imam Ibn-e- Taimia says, “Usool are the collection of those rules which must be considered by Mufassreen to interpret the words of Quran and to derive logics and wisdom from the verses of Quran۔” The objectives of the Ilm-e-Tafseer is to describe the meanings of the words of Quran , explanations&nbsp; of the verses of Quran and the Tafseer of the meanings of the Quranic verses so that to get benefits from Quran in this world and world hereafter. In the era of prophet Mohammad (SAW), his companions used to understand the meanings of Quran directly by prophet Mohammad (SAW), so there were 10 famous Mufassreen in the age of prophet Mohammad (SAW) excluding four caliphs. They are the following:</p> <p>Hazrat Abdullah Bin Masood , Hazrat Abdullah Bin Abbas, Hazrat Obee Bin Kaab, Hazrat Zaid Bin Sabit, Hazrat Abo Mousa Asharee and Hazrat Abdullah Bin Zuabir .</p> <p>In the age of prophet Mohammad (SAW) there were four derivatives of Tafseer-e-Quran: Quran Hakeem, RasoolUllah (Ahaadith -e- Mubarika), Ijtehad and Aqwaale Shahba and Aehle-Kitab. In this article, Usool-e-Tafseer, its history and its evolution will be discussed.</p> Dr. Farhat Alvi, Abd-us-Samad Copyright (c) 2021 Pakistan Journal of Islamic Philosophy https://pakjip.com/ojs/index.php/pjip/article/view/11 Sun, 17 Jan 2021 00:00:00 +0000 احادیث سے استنباطِ احکام میں تعارض ،اسباب،شرائط اوررفع تعارض کے مناہج (علامہ ظفر احمد عثمانی ؒ کےمقدمۃ اعلاء السنن کاناقدانہ جائزہ) https://pakjip.com/ojs/index.php/pjip/article/view/12 <p>The Prophetic narrations have been documented as authorized and legitimate source united exclusively with the Quran, it became an imperative portion forming the Islamic characteristics and constructing up the Muslim civilization. However, there are a handful of hadiths seems to contradict each other and also with some facts or other texts which give a glimpse of this contradiction can be a negative impact on the authority of hadith as a source of Muslim civilization. At once, it would raising polemics and creates doubts on tacit revelation’s status.&nbsp; The Hadith scholars (Muhaddithin) have proved scholarship of hadiths as a driving force for constituting the Islamic laws. They delineated methods to resolve all conflicts between the prophetic narrations. These methods are al-Nasikh (abrogation), al-Tarjih (outweighing), al-Jam‘a (reconciliation) and Tawaquf (stopover). Allam Zafar Ahmad Uthmani is one of the sub-content orthodox Islamic scholars who provided a detailed pensive work on this aspect. This research deals with Allama Uthmani’s view about the solution of this conflict among the prophetical narrations.</p> Dr. Muhammad Tariq Ramzan, Dr. Muhammad Feroz-ud-Din Shah Khagga Copyright (c) 2021 Pakistan Journal of Islamic Philosophy https://pakjip.com/ojs/index.php/pjip/article/view/12 Sun, 17 Jan 2021 00:00:00 +0000 بیان صور الممنوعۃ لاستعمال النغمة والمقامات والموسیقی في تلاوة القرآن https://pakjip.com/ojs/index.php/pjip/article/view/13 <p>In view of the greatness of the Qur'an, while reciting the Qur'an,it is necessary to &nbsp;observe all the etiquettes which are essential for the sanctity and dignity of the Qur'an so that its greatness and dignity may be expressed. And it comes out openly. The use of melody and melody (cheerful voice) can also be done within the scope of these etiquettes. But the arguments derived from the Qur'an and Hadith and the sayings of the Salaf-e-Saliheen which prohibit the use of melody, maqamat and music, what are the reasons for this prohibition? The definition of music and maqmat and the mention of musical instruments makes it clear to us that all are related to the relationships and laws of music found between different sounds and that musical instruments fluctuate with these sounds and different. The melodies are aided in the singing of the ragas, while the recitation of the Qur'an is related to the letters and words of the Qur'an. The correct payment of these letters and words is to know and learn their attributes and utterances (Tajveed). The real contemplation and receiving the light of guidance from it is completed. On the contrary, the recitation of the Qur'an becomes a corner of darkness instead of becoming a beacon of light.</p> Muhammad Sher Rabana, Dr. Abdul Ghafoor Copyright (c) 2021 Pakistan Journal of Islamic Philosophy https://pakjip.com/ojs/index.php/pjip/article/view/13 Sun, 17 Jan 2021 00:00:00 +0000 The Tools of Language, Used in Quran and Sunnah https://pakjip.com/ojs/index.php/pjip/article/view/14 <p>Language is the most distinctive element among humans which separates them from animals. This gift of speech is his supreme quality. It is a divine gift and as all the divine books narrate the story of Adam (A.S), telling this, how the Allah Almighty thought him the names of different things to enable him to speak.</p> <p>In this research article, the divine origin of language is discussed giving examples from the Holy Quran, how Allah Almighty employed different tools of language in the Holy Quran. Examples have been aptly chosen from different Sarah’s of the Holy Quran to prove that almost all the tools of language have been appropriately used in the Quran to convey the message of Allah Almighty in most natural and convincing way.</p> Dr. Malik Kamran, Bushra Nousheen Copyright (c) 2021 Pakistan Journal of Islamic Philosophy https://pakjip.com/ojs/index.php/pjip/article/view/14 Sun, 17 Jan 2021 00:00:00 +0000 Introduction, Precept and Authenticity of Mursal Hadith Research and Analytical Review https://pakjip.com/ojs/index.php/pjip/article/view/15 <p>This is our daily life's routine that, when people know each other and they discuss any incident in their mutual conversation /gossip, usually they just listen and decide whether it is right or wrong and don't even bother about authenticity/certification of incident. Need of certificate is felt when there raises a disagreement or doubt about authenticity of certificate. This is natural rule/ phenomena which we apply in our routine/ informal conversation. Need of certificate in the art of hadith is also felt as the result of same gradual evolution. In the initial phase of Islam "truthfulness" was prevailing that's why there was no need to narrate certificate but as soon as the era extended across the Prophet ﷺ, the falsehood and fabrications were started to prevail. In a consequence, narration of certificate&nbsp;became mandatory/obligatory. That is why "mutid ba zakhira mursal Ahadith" means there are lot of Ahadith which have not complete certificate. In the view of majority of scholars "mursal sahabi" (companion of Prophet ﷺ) as a sender is mean of dependency/ reliance (as for as certification/ verification of hadith is concerned). For "Aima Arbah" (four high priests of Islam) "tabi" (subordinate of companion of prophet ﷺ) as a sender is correct mean of dependency/reliance and the results will be driven from him (for the verification/ certification&nbsp;of hadith).</p> <p>&nbsp;For Imam Shafi, "mursal tabai" (subordinate of companion of prophet ﷺ) as narrator, will be accepted with some conditions. Ahadith which are lower rank than subordinate of companion of Prophet P.B.U.H's level, are also means of dependency/reliance with some conditions. For the sake of arguments, majority of Jurisprudents "Fuqha" have a point of view that "Mursal Hadith" is correct and the results will be driven form them. While the sender narrator himself must be renowned as trustworthy and also acquiring/ obtaining narrations from Trustworthy "Siqa" narrators.</p> Muhammad Usman Khalid, Muhammad Imran Sajid Copyright (c) 2021 Pakistan Journal of Islamic Philosophy https://pakjip.com/ojs/index.php/pjip/article/view/15 Sun, 17 Jan 2021 00:00:00 +0000 Political Aspects & impacts of Iranian Campaign Lead by Hazrat Saad bin Abi Waqas (R.A) https://pakjip.com/ojs/index.php/pjip/article/view/16 <p>In the days when Islam came into hold and power, the world was totally unconscious about the idea of compassionate and fair guidelines of war. All types of barbarity and brutality were executed in war, and the privileges of those at war were not by any means perceived, not to mention regarded. <em>Hazrat Muhammad</em> (<em>ﷺ</em>) was the first who introduced a complete and practical code of conduct for humanity. As a role model He (<em>ﷺ</em>) not only changed the culture and state but also he civilized the Warfield and warriors.</p> <p>First time in human history, the rules of Warfield and warfare were introduced and strictly commanded to be followed by all the followers of Islam. All aspects of his modesty were adopted by his companions and for the supremeness of those dealings made them high command, regardless of when or where they forwarded. The Islamic rule was majorly extended in the time of second <em>Khalifa Hazrat Umar Farooq</em> (R.A), and he was the one who picked <em>Saad bin Abi Waqas</em> (R.A) for the campaign of Persia on the advice of <em>Hazrat Abdul Rahman bin Awf </em>(R.A). <em>Saad bin Abi Waqas</em> (R.A) used the best of his brain and war policies that titled him as the Conqueror of Persia. His campaign was politically so successful that weakened the <em>Yazdgard</em>, the Persian Supreme Leader, and all his followers to such a degree that they, with their utmost desires and efforts, could not gain the hold of Persia back from the followers of Islam.</p> Khalil Ahmad, Dr. Inamullah Wattu Copyright (c) 2021 Pakistan Journal of Islamic Philosophy https://pakjip.com/ojs/index.php/pjip/article/view/16 Sun, 17 Jan 2021 00:00:00 +0000