الاستدراك: أهميته وأثره في تفسير القرآن الكريم تبيان القرآن ومفاتيح الغيب نموذجا

Rectification is a terminology of Islamic Studies which means corrections of mistakes, completion of deficiency and clarification of ambiguity, it is a very special Quality of Islam due to its impacts and importance. Rectifications of Honourable Muslim Scholars on one another is a source for the innocency of this Ummah, here is the example of Rectification in the era of Sahahaba رضي الله عنهم and Tabieen and later, while the book of Eimam Al Hakim “Al Mustadrak Ala Sahehain” is an example of rectification at the time of Tabieen; in which he collects the narrations missed by Imam Bukhari and Imam Muslim in their books Saheeh Bukhari and Saheeh Muslim. The Honourable scholars follow this way in all the disciplines  of Islamic Studies especially in the field of Tafseer because they had rectifications on one another in their explanation of the Holy Quran. As for example Eimam Al Sayuti (911 AH) and Emam Aalusi (1270 AH) has rectifications in their explanations of Holy Quran on the Tafseer of Eimam Fakhr uddin Al Razi “Tafseer ul Kabeer”, while in our era Shaikh Ghulam Rasool Saeedi (1437 AH) follow the same way, and most of his ratifications in his Tafseer “Tibyan ul Quran” is related to Imam Razi. One thing which is unforgettable is that, these Scholars have maintained respect of personalities and opinions, furthermore they were mostly impartial in their research as well as tolerant while dealing with these issues even having different schools of thoughts etc. Their difference did not make them discourteous or impolite.

Postfeminist and Islamic Feminist Discourse: An Analysis of Discursive Practices of Muslim Feminists

Thesis Title: Postfeminist and Islamic Feminist Discourse: An Analysis of Discursive Practices of Muslim Feminists New feminist initiatives with indigenous instruments to combat challenges faced by women are emerging from different geographical locations to suit their local socio-cultural environment. One such instance is Islamic feminism where Muslim women are reclaiming their rights through Islam and Quran and in effect liberating Islam and Muslim women from patriarchy. Postfeminism like other non-essentialist movements is an amorphous phenomenon; there is no fixed definition of it. Postfeminist agenda revolves around challenging victimization, favouring autonomy and inculcating responsibility. Based on liberal humanism, it is very adaptive concept that accommodates myriad versions of women’s movements. This study is postfeminist framing of Muslim women’s fiction, specifically, women from Pakistan and Arab world. The objective of the study is to investigate discursive patterns that emerge from creative constructions of Muslim women as protagonists in Chick-lit. It proposes the concept Islamic postfeminism, which is a merger of secular and religious sensibilities without betraying any of the respective traditions. Owing to complex web of affiliations and influences, Islamic postfeminism is a nexus of Islamic feminism, post-colonial feminism and post-structuralist feminism.In addition to theoretically situating this merger, this study examines the ways that re-orient Muslim womanhood as it appears in contemporary anglophone writings of young Muslim women, hence recontextualizing postfeminism in Muslim contexts. There is no single, homogeneous, explicitly traceable Islamic feminism or postfeminism in literary discourse of Muslim women. Rather we observe a fluid, free-spirited, juvenile, version of postfeminism that is simultaneously bold and impressive in its manifestations. These postfeminist Muslim writers are shedding the burdens of affiliations and expectations of Muslimness and are producing characters that do not necessarily wish to foreground their religious self as a form of identity. They are living their lives to the full, without being fearful of being tagged as good or bad Muslim. This contemporary phase in feminism marks generational difference and evolutionary nature of the concept.