نبی کریم ﷺ کے تعدد ازواج کے سماجی اثرات

The seerah of the Holy Prophet (SAW) is a diversified combination of various traits. Among hundreds of the aspects of seerah if analysed various such dimensions appear before us in accordance with the educational and cultural evolution and criticality of time. One of these many is the sociological aspect of the holy seerah of the Prophet (SAW). According to the teachings of the Holy Prophet SAW Islam n Society are quite compatible to each other where marital element holds foremost importance in social circles. There is complete guidance about it in the seerah. The Prophet of Islam himself provided practical model of polygamy which was subjected to severe censure by the non-believers on account of their prejudice, ignorance and dishonesty and which the research scholars of seerah responded to n refuted on logical, convincing and solid grounds. The objective of this thesis is to highlight various positive effects of the polygamy of the Prophet SAW on society and its value in eradicating a number of social evils. Among manifold positive effects of this practice of polygamy include such benefits as the well-being and social elevation of widows, the eradication of the frequent custom of adoption, the extinction of social distinction and discrimination, the removal of tribal n social enmities, the following of the Prophet's model of women's education, the recognition of social work and social workers, and the upbringing of orphans.

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.