Life of Shāh Walī Allāh
Shāh Walī Allāh has written an article titled “al- Juz’ al- Laṭīf fī tarjamat al- ‘Abd al-Ẓa‘īf” in his book “Anfās al ‘Ārifīn” in which he has described his life history. Following are the events of his life as narrated by him:
“I was born on Wednesday 4thShawwāl, 1114 A. H at sunrise… Parents and other saints had received the intuitions about me even before and after my birth. I was sent to Maktab at the age of five and when I was about seven my father made me offer prayers and commanded me to observe fast. In the same year, circumcision was done and after having finished the Qur’ān I took up studying books in Arabic and Persian. At the age of ten, I was going through “Sharaḥ Mullā” and during that time the field of studies opened up for me. I was married at fourteen as my father had desired an early wedding…. I gave my hand to my father’s hand at the age of fifteen and got busy taking up Ashghāl-e-Ṣufīah, especially the Mashā’ikh-e-Naqshband. I set up my spiritual discourse after having sought their attention and motivation to acquire the grooming about norms of religious practices and spiritual uplift through Sufiism. In the same year, I studied a part of Beḍāvī Sharīf and then my father arranged a general feast where he accorded me permission to deliver dars. In short, I learned all the disciplines of that area (‘Ulūm-e-Mutadāwalah) at the age of fifteen and went through all the books linked with these fields in chronological order. In the field of Ḥadīth, leaving aside its part from Kitāb al-bay‘ upto Kitāb al-ādāb, I went through the remaining complete Mishkāt, Ṣaḥīḥ Bukhārī upto Kitāb al-ṭahārah...
تعدّ إشكالية تجديد الفكر الاسلامي أحد المواضيع الخلافية بين النخب الاسلامية المعاصرة لتجاوز تبعات الفجوة الحضارية بين العالم الاسلامي والعالم الغربي. وقد تعددت مناهج نقد التراث الاسلامي بين تياراتٍ ارتأى أصحابها استلهام التجربة النقدية الغربية وبين تياراتٍ أخرى اختارت التجديد من داخل المنظومة التراثية. وتهدف هذه المقالة إلى محاولة فهم مشروع من المشاريع الحداثية المهمة التي برزت مطلع القرن الحادي والعشرين الميلادي، رافعة لواء تجديد الفكر الاسلامي من خلال إعادة قراءة الأصول الاسلامية وفهمها فهما معاصرا على ضوء الأرضية المعرفية الغربية. وقد أحدثت أطروحة الدكتور محمد شحرور في السنة النبوية رجت كبيرة في مجال الدراسات الفكرية المعاصرة، من حيث جدة الطرح وجمالية العرض التي أعادت من خلالهما تشكيل تصورنا لمنزلة السنة واختزال دورها في التشريع الاسلامي وبالتالي اختزال دورها في الحياة اليومية للمسلم المعاصر. اخترنا الوقوف مع هذه الأطروحة من حيث عرض وجهة نظر صاحبها وتتبعها تتبعا نقديا بتفكيك بنيتها الداخلية وأصولها الاستدلالية من جهة أولى(تحليل ونقد براديغم الكتاب والقرآن)، ومن جهة ثانية: سعينا إلى رصد مواطن الخلل والتناقض في نسيجها(ضعف الاستقراء التام للنص المؤسس). أما من حيث البنيةُ الخارجية فقد أوضحنا الجذور النقدية التي اعتمدها محمد شحرور في تفكيك السنة، ساعيا إلى استلهام التطبيقات الاسلامية المعاصرة المعمول بها في النقد الاستشراقي للتراث الاسلامي، مستعينا بجملة من مناهج النقد الغربية المادية كالفيلولوجيا والتاريخانية وغيرها. كما عملنا على بيان موقف علماء الاسلام مما كان محل نقد جذري في نظرية محمد شحرور، مؤكدين على أن المسلمين الأوائل كانوا على وعي متقدم بتلكم الإشكالات وقدموا فيها حلولا مبتكرة.
This study was conducted in one of the government secondary schools in Karachi. The purposes of this study were; a) to find out the existing teaching practice of social studies and its implications for learning in government secondary school; b) to explore the possibility of introducing cooperative learning as an alternate instructional approach in teaching social studies; and c) to understand the challenges which teachers face while introducing cooperative learning in social studies classrooms in government school. The study was divided into three parts. The first part dealt with an analysis of the existing practice of teaching of social studies. The second part focused on the introducing cooperative learning in the social studies classroom. The third part has related to identifying the potential constrains that affected the implementation of cooperative learning. An effort was also made to identify possibilities and constrains related to the implementation of cooperative learning in the government school. The findings of study suggest that the teachers found cooperative learning helpful in developing students' higher order thinking and social skills. The students were also able to work effectively in groups in order to share their ideas which served as a source of peer learning. This study further suggests that teachers need an adequate orientation in cooperative learning and strong school management support in order to introduce cooperative learning effectively in the government school.