مولانا محمد ادریس کاندھلوی کی تفسیر

In Sciences of Hadith Modhog )"refer to the narrations originating from some narrators by self or from those narrators who had been found, with solid arguments, telling a lie rather than from other well-accepted sources that quote the prophet Muhammad (SAWS), his Sahaba or Tabieen. These wrongly attributed "traditions" got mingled with the Islamic Literature from various sources and the people used to quote them from one another without being properly probed and analyzed. During the era of the compilation of tafa'asir of the Holy Quran, some Arabic commentators mistakenly quoted those traditions in their respective tafa'asir. Many tafa'asirs contain a large number of such traditions. Some Urdu tafa'asirs relied upon Arabic tafa'asirs without analyzing those traditions and quoted them. Tafsir Maarif ul Quran is also one of those referred tafa'asirs. It is a need of the day that the research scholars in Islamic Studies should focus on this issue and all these tafa'asirs should be carefully analyzed and made free from baseless "Modhug Traditions". This research effort is an attempt to give a base for analyzing such traditions and to protect Islamic literature from the Modhog traditions

Evolution of Education in Hunza, the Northern Areas of Pakistan: Views of Early Teachers of Hunza

This qualitative oral history study examines the views of twelve early teachers (who taught between 1945-1960) about the evolution of education in the semi-autonomous state of Hunza. The British Indian government founded a primary school in the state around 1912, while 17 Diamond Jubilee Schools were established in 1946 under the guidance and funding provided by Aga Khan III, the spiritual leader of Shia Imami Ismaili Muslims. This study sought to answer the question: How do the early teachers view evolution of education around the establishment of Diamond Jubilee Schools in Hunza? The findings revealed that prior to the establishment of formal school in Hunza, Khalifas traveled far and wide for religious education, which remained in their limited circle. During 1912-1945, teachers and children from influential families continued education in the first primary school. The period witnessed resistance to education due to various reasons and endeavours for mass education continued. The establishment of single-teacher DJ primary schools with grade 5 and below levels of teachers' education laid the foundation for mass education. The students in these shelter less and mobile schools shared the few books that schools had. Confusion about the value of education vis-a-vis subsistence economy (agriculture), anxiety due to various assumptions and poverty among the masses and ruling circles added to the challenges of low provisions for the schools. While subtle resistance continued, the communities contributed to the education by providing the schools with temporary base, constructing a few buildings and accommodating teachers. The teachers taught students to use local materials such as rocks and grass to facilitate the learning process. Education enabled some of the people to avail better opportunities in the teaching and army; resultantly, their views started changing. The study suggests undertaking similar studies in other contexts and search lessons that may be adapted for the future.