Characteristics of Bayān-Al-Qur’ān
“Bayān al-Qur’ān” in the series of services towards the Qur’ān by Dr. Isrār Aḥmad (d:1431A. H/2010A. D) has an important standing. He had been presenting the translation besides brief explanation of the Qur’ān during Ṣalāt-e-Tarāvīh since 1984A. D; this series of daura-e-Tarjuma (translation) was liked world-wide.
The task of publishing daura Tarjuma-e-Qur’ān(held in 1998A. D inQur’ān Academy, Karāchī) in a book form had commenced in the life-time of Dr. Isrār Aḥmad. This important assignment was taken on by Anjuman Khuddām al-Qur’ān, Khyber Pakhtūnkhwāh, Peshāwar; so far, five volumes of Bayān al-Qur’ān upto Surah al-sajadah have been published.
Dr. Isrār Aḥmad’s Tarjuma-e-Qur’ān comprising a brief translation and explanation in the form of Bayān al-Qur’ān has the following peculiarities:-
1. He presents the points of explanation (Tafsīr) in a very simple but convincing way for the audience which is easy as well as understandable. While explaining the ‘Split Alphabets’(ḥarūf-e-Muqatti‘āt) with refernce to the first Āyah of Surah al-baqarah, he writes:
“These are the split words; suffice to know that no one knows the real and specific meaning of these with certainty except Allāh and His prophet(SAWS). This is a mystery resting between Allāh and the prophet(SAWS). Many explanations have come up but none of these is attributable or endorsed by the prophet(SAWS). However, it is known that the use of such split-words was common in poetic expression of the Arabs, hence they never raised a finger about the same. Out of 114 Suwar-e-Mubārakah (chapters) in the Qur’ān, 29 begin with such alphabets (ḥurūf-e-muqatti‘āt). ” [1]
Dr. Isrār made use of simple words to explain even the complex issues so that the audience follow the message of the...
Qur’an and prophetic traditions (Hadith) are the fundamental sources of Islam. Muslims believe that Qur’an is the word of God (Allah). Hadith (Prophet’s Sayings, actions and silent approvals and disapprovals for something) likewise is based on divine revelation. Qur’an affirms also this view: (God says) Your Companion (Muhammad) has neither gone astray nor has erred. Nor does He speak of (his own) desire. It is only a Revelation revealed. Al-Qur’an (53: 2-4). Allah Almighty Himself took the responsibility to guard His word (the Qur’an): (He says: ) verily, We, it is We Who have sent down the Dhikr (i.e. The Qur’an) and surely, We will got it (from corruption). (Al-Qur’an: 15: 9) on the contrary the responsibility to guard the prophetic traditions (Hadith) was put on the shoulders on the Muslim Ūmmah. The scholars of Islam (ʽulāmʼs) try their utmost to collect and save the Prophetic traditions and guard it from any alteration. To achieve this purpose, they introduced different hadith sciences to distinguished between the true and the fabricated hadith. The authentic Sunnah is contained within the vast body of Hadith literature. Different scholars have compiled the books which contain a large numbers of Ahadith, one of them is ʼimam Taḥāwi. In this article we will discuss the ʼimam Taḥāwi approach towards “Ahadith” in his book Mushkil ul Āathʼar.
This study investigates the reflection of Islamic values in Social sciences especially compulsory subjects of Islamiyat and Pakistan studies in 9th and 10th classes of Karachi, Pakistan. The purpose of this study was to examine the relationship between Islamic culture, concepts, values and course content of Islamiyat and Pakistan Studies at secondary (9th and 10th classes) level. The secondary purpose was to explore the goals and philosophy of education and its relation to the basic concept of Islam. The scope of the study was limited to secondary schools of Karachi. This study was an attempt to identify and study the cultural foundations and the religious values underlying the current educational system of Pakistan. This concept clarified through a scrutiny of the process of Islamic concept, which is already given in the textbooks of Islamiyat and Pakistan studies. This investigation cleared that through an effective educational system these values can be transferred in the new generation. For this purpose our curriculum for all levels should be prepared in the light of Islamic values especially the compulsory subjects of secondary (9th and 10th classes) level, which is the important stage of human development and these values are essential for individual moral and social training. The population of this study were the students of secondary (9th and 10th classes) level of Karachi city. By random sampling 100 schools had been selected. 600 respondents including 300 hundred male and 300 hundred female students were selected for collecting data. The researcher had also taken the interview of the different scholars. The data was collected with the help of research tools( ii ) questionnaire (consisted of 35 items), interviews and personal observation and the researcher presented the statistical analysis by the means of simple percentage and spears man’s co-relation method. Some recommendations had also been presented to solve the problem with the help of collected data. The results identified the importance of Islamic values and determined its reflection in the compulsory subjects of Islamiyat and Pakistan studies in 9th and 10th classes of Karachi city. In the light of conclusions it was recommended that meeting should be arranged by text book boards frequently for the review of text books and the text books should be written in the perspective of Islamic civilization. In this study it was clarified that aim and objectives of Islamic education is to provide such an educational system, which one is based on Holy Quraan and Sunnah and secondly it adopts the changes in the society on the issues, which are the fundamentals of Islam.