حلالہ اور مروجہ حلالہ سنٹرز: ایک تجزیاتی مطالعہ

Almighty Allah made marriage a source of affection and love among the human beings. He also ordered to uphold this relation as much as possible. If, on one way or the other the relationship of a couple becomes so unpleasant that their family life becomes impossible to move any more further. In this case the Islamic “Sharia’h” recommends opening of the ways for their respectable separation in the shapes of “Divorce” and “Khula’a” (divorce obtained on wife’s initiative, s). Though Islamic sharia’h has declared “Divorce” as legal act, yet marriage being a great sacred relation which is desired to be retained intact to the maximum, it has been named as the most unpleasant among the permissible acts in Islam. Some human beings very abruptly break the same relation (Nikah) without proper consideration. Some of these persons later on repent on what they have done. Allah Almighty  therefore, very affectionately has allowed men after uttering two times the words, ‘Divorcee (Talaq) at different times to reconcile with their wives. But if he disrespecting this great relation stress-passes the final time and utters the word “Divorce” (Talaq) for the third time in his life so the religion has fixed certain punishment for his this very irresponsible act as a punishment that though, both spouses may agree to continue their married life, Islam does not allow them to do so, prior to undergoing the process of re-marrying  the woman with another person to fulfill the condition of her reunion with her first husband. This process is called “Halala”  In the article under reference side by side with presenting the literal meaning and idiomatic definitions of Halala, its Shari status has also been elaborated. Efforts  have been intensified to recollect the different views of all jurists  regarding this practice and examine the same analytically. In addition to that with the help of irrefutable proofs, the adverse effects of the so called “Halala, s centers” have been proved to warn the people to stay away from them.

Sign of Water in the Holy Qur’Ān: A Semiotic Study With De-Saussure and Sayyid Qutb’S Strategic Frames of Reference

Thesis Title: Sign of Water in the Holy Qur’ān: A Semiotic Study with DeSaussure and Sayyid Qutb’s Strategic Frames of Reference The existing translations and commentaries with their traditional styles could not effectively communicate the universal meaning and message of the Holy Qur’ān. The main thrust of the research in hand is the exploration of Qutb’s claim that taswīr (artistic representation) is the preferred method of the Holy Qur’ān, which unfolds its abstract meaning concretely through visual and sensuous pictures and makes comprehension of the text easy and reflective for the receptor. The present study is a dialectical interaction of Qutb’s taswīr (artistic expression) and Saussure’s linguistic sign for linguistic semiotic analysis of the sign of water in the Holy Qur’ān. The blending of the two is a novel area of research and very significant to develop better communication and comprehension of the Qur’ānic Message which mark a radical departure from traditional legalistic, grammatical and historical styles of exegesis. So far this crucial and challenging task has not been given due consideration. The study in hand is a humble attempt to develop an interaction among linguistics, semiotics, the Qur’ānic translation and commentary, particularly focusing on: (i) marking lexical and syntactic choices using Nida''s semantic categories for an in-depth linguistic semiotic analysis of the sign of water in the Holy Qur’ān, (ii) exploring contextual implications of the text through ''Tafsīr Ibn-i-Kathīr'', (iii) highlighting lexical and syntactic categories reflecting different images in the sign of water in the Holy Qur’ān, (iv) comments and explanation on translation of the sign of water, employing Nida''s ''Theory and Practice of Translation''; as well as on commentary to highlight Qutb''s concept of taswīr (artistic expression), (v) semiotic manifestations of the sign of water in the Holy Qur’ān with certain comments on Saussure''s linguistic sign. It may, however, be noted that interpreting and understanding meaning of the universal Message in its entirety is beyond human intellect and ability. Furthermore, a structured interview and a questionnaire have been developed by the researcher to collect the data and cross examine the conclusion drawn through the analysis of the sign of water in the Holy Qur’ān. The researcher also suggested further studies on linguistic semiotic analysis of various unexplored manifestations of the sign of water in the Holy Qur’ān.