نکاح اور پاکستانی معاشرے میں شادی بیاہ کے مروجہ رسوم کا تحقیقی وتنقیدی جائزہ

The enlightened and moderated teachings of Islam empowered every one of the human society, specially the woman who used to be much oppressed in all civilizations of the world before emergence of Islam. Islam gave them an elevated status in all over the world in the status of mother, sisters, daughter and wife. It declared null and void the ignorance rules against them and, prohibited their sexual exploitation. Moreover, Islam gave a regular system of nikkah and marriages for women. The holy Prophet peace be upon him declared nikkah and marriage as his Sunnah and kept its procedure very simple. Furthermore,  he described marriage as a gigantic source of achieving chastity, but today in Pakistan the marriages have been made very complex and costly because of the   unIslamic customs and traditions. Those unIslamic customs became the part and parcel of the Pakistani marriages which not only made nikkah and marriage a difficult task but also devastated the economic, social and the religious life of Muslims. The Pakistani marriages are conducted with such customs of Mehndi, big congregations: Bharat, beating drums and singing songs. The article briefly discusses status of mirages in the pre Islamic era, Islamic concept and importance of nikkah and the new customs practiced in Pakistani marriages and their economic, social and religious impacts by best use of old and new resources.  

Exegetical Preferences Tarjihat Adopted by Newwabsiddiqhasan Khan in His Commentary Fath Al-Bayanfi Maqasidal-Quran: Collection and Evaluation from Surah Younus to the End of Surah Al-Ankaboot

According to terminology of the Quranic studies, Tarjīh (plural: Tarjīhāt) means preference of a later exegete to one of the many exegetical opinions about a particular verse or set of verses expressed by the previous generations of exegetes.Such preferences of the exegetical opinions give important clues to methodology and the intellectual outlook of a given commentary on the Holy Quran. This research aims at collection and evaluation of the exegetical preferences of Shaykh Nawwāb Siddīq Hasan Khān in his commentary on the Holy Quran titled Fath al-Bayān Fī Maqāsid al-Qur''ān. His exegetical preferences encompass both Tafsīr bi al-Ma’athūr and Tafsīr bi al-Ra’iy and deal with juridical, linguistic, grammatical, theological, and doctrinal issues. He compares different exegetical opinions and expounds their strength and weaknesses in the light of relevant methodological principles and gives his own judgment at the end. In the present study, such methods and principles would be examined and discussed. It would be investigated what are the bases of his exegetical preferences and to what extent these preferences are plausible according to the methods and principles established in the science of Tafsīr. Thus, the study is envisaged to elaborate characteristics and significance of the selected commentary on the Holy Quran.It may be noted that Fath al-Bayān Fī Maqāsid al-Qur''ān is a well-known commentary on the Quran across the Muslim world. Numerous studies have been carried out on Shaykh Nawwāb Siddīq Hasan Khān’s commentary on the Holy Quran titled Fath al-Bayān Fī Maqāsid al-Qur''ān. However, hardly any study focuses on his exegetical preferences which the present study is particularly focusing on. Some of the specific questions that this study seeks to answer are as follows: 1. What are the methodological foundations of the exegetical preferences of Nawwāb Siddīq Hasan Khān in his commentary on the Holy Quran there are preferences in the rulings of S? 2. heikh Al Qannoji? And on what basis he preferred the opinions? And what terminology has been used when giving his favored opinion? And what is the impact of it in general?3. Whether Nawwāb Siddīq Hasan Khān comes up with some novel interpretations o in his commentary on the Quran and simply confines himself to preference ofone or the other previously stated opinions? The research methodology will include collection, study, and assessment of the exegetical preferences given in Fath al-Bayān Fī Maqāsid al-Qur''ān. These preferences would be compared with the opinions on the same verses or issues expressed by other famous scholars of the field like al-Tabarī, al-Rāzī, Ibn al-Arabī, al-Qurtubī, Ibn ‘Atiyyah, al-Zamkhsharī, al-Baydāwī, Abī Hayyān, Ibn Kathīr, alSayūtī, Abū Sa‘ūd, al-Shawqānī, al-Alūsī, al-Qāsimī, Ibn ‘Ashūr, and so on. Then, these opinions would be analyzed and evaluated in the light of established principles of Tafsīr. At the end, either preferences of Nawwāb Siddīq Hasan Khān will be endorsed or their weakness would be pointed out. In short, this research would be inductive, comparative, and analytical in nature.