محمد عامر اقبال ادب اور اقبالیات کے ایک پر شوق طالب علم ہیں۔ بطور خاص وہ اقبالیات سے دلچسپی رکھتے ہیں۔ اس لیے انہوں نے پی ایچ ڈی کے لیے بھارت کے اقبال شناس پروفیسر عبدالحق کی اقبال شناسی کو موضوع بنایا۔ اس سلسلے میں انہوں نے سخت محنت کی ۔ اس محنت کا ایک پہلو یہ ہے کہ انھوں نے حصولِ لوازمہ کے لیے دہلی کا سفر کیا۔ وہ دہلی کی جامعات میں ادب دوستوں اور اقبال شناسوں سے بھی ملے ۔ ڈاکٹر عبدالحق صاحب سے بھی ان کا رابطہ قائم ہوا۔ انھوں نے ایک پاکستانی اقبال شناس کی خوب پذیرائی کی۔ اپنی تصانیف کے تحائف ارسال کیے۔ صدیقی صاحب عبد الحق صاحب کے حسن سلوک سے بےحد متاثر ہیں۔ ان کی تحقیق و تنقید نے بھی انہیں تیار کیا کیوں کہ ڈاکٹر عبدالحق نے صدیقی صاحب کے بقول:
”فکرِ اقبال کو جس دل کش انداز سے بیان کیا ہے، اس سے افراد و آثار تلمیح اورتصور
کی دل آویز صورتیں فروزاں ہو جاتی ہیں“
صدیقی صاحب نے ڈاکٹر عبد الحق صاحب پر ایک کتاب تصنیف و تالیف کرنے کا ڈول ڈالا۔ اس میں جس حد تک کامیاب رہے قارئین کے سامنے ہے۔ انھوں نےموصوف کی کتابوں، تراجم ، مضامین،لیکچرز، ایم فل اور پی ای ڈی کی راہ نمائی وغیرہ کی تفصیل پیش کی ہے۔ مختصر یہ کہ راقم بھی پروفیسر ڈا کر قمر اقبال سے متعلق ہے کہ:
”یہ ہوتی ہے کسی شخصیت پر تحقیق ۔۔۔ اصل، حقیقی اور خالص تحقیق “
رفیع الدین ہاشمی
۱۷ ستمبر ۲۰۲۲
This article identifies concept of women beautification in the frameworld of Islam. The article beautification of women and its concept in the main sources of Islam. Quran verses and Prophet's Saying Hadith/Sunnah (Blessing of Almighty Allah SHW) in addition to the opinions saying of Islamic scholars. The paper aims to study design and spatial relationship in health and beauty treatment by blending modern settings within Islamic perspective. Beauty salon or beauty parlor means a business dealing with cosmetic treatment for men and women, which is from the hair to toes. Other variations of this type of business are including hair salons and spas. A beauty salon has become an almost iconic image in Pakistan and other countries. A beauty salon and beauty products are also a center for community news and confessions. This article focuses on Islam and issues due to Beautification effects in our society, religious
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.