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ڈاکٹر ہارون رشید تبسم کی اقبال شناسی

Thesis Info

Author

عابدہ پروین

Supervisor

نورینہ تحریم بابر

Institute

Allama Iqbal Open University

Institute Type

Public

City

Islamabad

Province

Islamabad

Country

Pakistan

Thesis Completing Year

2019

Thesis Completion Status

Completed

Page

471ص

Language

Urdu

Other

Classification: 928.91439 ع ب ہ

Added

2022-07-09 15:11:20

Modified

2023-01-06 19:20:37

ARI ID

1676729851007

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ترجمہ نگاری کے لغوی و اصطلاحی معنی

ترجمہ نگاری کے لغوی و اصطلاحی معنی
ترجمہ :
فیروزالغات کے مطابق:
"ایک زبان سے دوسری زبان میں بیان کیا ہوا"
انگریزی میں اس کے ہم پلہ لفظ Translationہے۔ترجمہ کے معنی پار لے جانا کے بھی ہیں۔
سوزن کے بقول:
" ترجمہ ایک متن کی بعد از موت دوسری زندگی کا ضامن ہوتا ہے اور دوسری زبان میں ایک نیا اصل بھی"

دور العرب فی ازدھار الثقافۃ الاندلسیۃ الاسلامیۃ واسبہ

This article shows the Islam and its followers (Arabs) had created a civilization that played very important role on the world stage for more than a thousand years. One of the most important specific qualities of the Islamic civilization is that it is a well-balanced civilization that brought together science and faith, struck a balance between spirit and matter and did not separate this world from the Hereafter. The Islamic civilization in Spain encompasses many fields that left a profound imprint in the Iberian Peninsula and Europe. The cultural climate of Spain in the era of Muslim rule (711-1492) brought about a prospering of different aspects of science and culture. Numerous schools and libraries were established and books were procured due to which the majority of the people were literate. Literature and art flourished. Buildings were constructed and Islamic art with its specific qualities was cultivated. Because of that movement, Cordoba became the civilization capital of both Spain and the West in general. Many schools were established in it, such as medical and technical schools in addition to the general education and other vocational schools. Hospitals, chemical plants and observatories were also built.  

اصول فقہ میں مسلک -فقہیہ کے مشترکات تقابلی جائزہ ادلہ جتہاد ک تناظر میں .

The purpose of this study is to investigate how different Islamic schools of thought interpret and derive basic principles in Islamic jurisprudence. It is believed that the Muslims set the principles of Islamic jurisprudence soon after the demise of the Prophet (s.a.w.w) of Islam. This branch of knowledge is actually a superb fusion of reasoning and imitation. It is the study of the arguments through which Islamic Sharia is interpreted and Islamic legislation is achieved. Most often, the debates involve doctrinal arguments, and all the existing Islamic schools of thought agree on the basic principles through which certain laws are derived from those debates. All the Islamic schools of thought agree that Qur’an is the final authority, and it is the Qur’an that provides the initial argument whenever some issue arises. Thus the Qur’an is the first and foremost source to provide an answer to any issue. However, the Hambli scholars ascribe authority to the Qura’an and the Sunnah, without making a clear distinction in order or rank between the two. The Sunnah is the second source for deriving doctrinal principles. All Islamic schools of thought agree that the Sunnah is an important and basic source for deriving the Sharia principles. The Sharia can be divided into two kinds: the first deals with the steady and gradual reporting which, according to every school of thought, adds to argumentative knowledge, and hence stands for authority in Islamic jurisprudence. The second kind involves personal reporting which depends on personal character for determining its truth-value. However, every school of thought takes it as authority once its truth-value is verified. For Hanfi school of thought, certain other conditions besides personal character are required in order to accept the personal reporting. The third most important source for deriving principles in Islamic jurisprudence is the community consensus. Every school of thought accepts the authority of the general consensus. Although most of the schools of thought agree on the authority of absolute consensus, the Malkis also take community consensus as an authority, i.e., if the community in Madina arrive at a consensus on some issue, it would be accepted as the authority. On the other hand, according to the Ja’fri school of thought, every consensus has attained authority with a ma’soom’s opinion in its favor. For the majority Ummah, reasoning is also regarded as authority for the derivation of the Sharia principles. According to Imam Ibne Hazam, logical reasoning is possible, but it is not recognized by the Sharia. On the other hand, the Ja’fri school of thought accepts the authority of both the mansoosul-illat reasoning and the awaliyat reasoning. As for the authority of istashab, all the Muslim states accept and set it as a precedence to implement the state laws. The Hanfis believe that only an accepted right can be explored and verified through istashab, and not a new one. All these are the basic principles that serve as authority in the Islamic jurisprudence. Every Islamic school of thought employs them for the interpretation and implementation of the Sharia.