Mujalla Islami Fikr-o-Tahzeeb (MIFT) / مجلہ اسلامی فکر و تہذیب

کتب اطراف کا تعارف اور امتیازات: تحقیقی جائزہ

2025-08-27T09:34:48+00:00

Aṭrāf (أطراف) is the plural of ṭarf (طرف), meaning "edge" or "corner." In the context of ḥadīth sciences, Aṭrāf literature refers to a unique genre of works in which only a partial text (beginning or significant portion) of a ḥadīth is cited, while its full chain of transmission (isnād) and source references are indicated or recorded. These books are invaluable in tracing aḥādīth found across various primary collections, especially in verifying authenticity, locating sources, and supporting comparative studies among different ḥadīth compilations. The origin of Aṭrāf literature is rooted in the early development of ḥadīth sciences, emerging as a specialized tool for scholars and students alike. Among the foundational contributions, Aṭrāf al-Wāsiṭī by Abū Muḥammad Khalaf ibn Muḥammad al-Wāsiṭī holds a primary place, as it compiles the aṭrāf of the Ṣaḥīḥayn (Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim). Another notable work is Tahdhīb al-Kamāl fī Maʿrifat al-Aṭrāf by al-Ḥāfiẓ al-Mizzī, which significantly advanced this genre. Later, Ibn Ḥajar al-ʿAsqalānī also contributed richly to this field, drawing upon and refining previous works. This analytical study aims to explore the origin, structure, and scholarly value of Aṭrāf literature, highlighting its major contributors, unique features, and relevance in contemporary ḥadīth studies.

دینِ اسلام کی آفاقی تعلیمات اور پاکستانی سماج کی متنوع شناخت

2025-08-27T09:36:55+00:00

This research article primarily elucidates two aspects. The first aspect attempts to provide a genuine interpretation and understanding of Islam. While this endeavor is not overly extensive or heatedly debated, it does point out significant key points. These points either encompass the fundamentals of Islam or elaborate on its ethics and principles. In this way, the discussion covers not only the overarching matters of Islam but also specific details that highlight the distinct and guiding nature of Islam compared to other religions. The second aspect is presented in considerable detail. This is crucial because we are all witnesses to the uncertain situation in Pakistani society. This society is neither striving to become religiously literate nor showing enthusiasm for modern scientific understanding. Instead, every individual here seems to lead a life that, while exhausting, also immerses them in the deep sea of futility. Their preferences are unclear, and their goals remain unattained. They engage in activities masked as 'busyness,' which cannot sustain fulfillment. Furthermore, there are abundant reasons for concern. Additionally, another significant reason for the malaise in Pakistani society is the overwhelming emotional factor. Rather than nurturing a spirit of various religious beliefs and sects, pathways leading to extremism are being paved. Under such circumstances, instead of fostering ideas and theories, outdated dogmas and factions thrive, leading to an individualistic mindset that erodes the concept of national unity. This research article is structured to clarify and highlight these observations. It is hoped that it will prove useful for researchers focusing on the intersections of religion and society, if not in entirety, at least in certain aspects.

برصغیر میں مغرب کے جنگی قوانین کا اولین تقابلی و تنقیدی جائزہ:سیدابوالاعلیٰ مودودی کے نقطہ نظر کا اختصاصی مطالعہ

2025-08-27T09:41:55+00:00

In the modern era, Syed Abul A'la Maududi (d. 1979) was the first Muslim leader from the Indian subcontinent to conduct a comparative study of the laws and attitudes of war in Islam and the West at the beginning of the Twentieth century, proving the superiority of Islam. Maududi believed that the West is unaware of the moral aspects, justification, objectives, and goals of war. Therefore, the West’s written international law provides no guidance on the questions of just and unjust wars, or right and wrong in warfare.The loss of ten million lives in World War I, the injury of millions, the wastage of trillions in war expenses, and the devastation of nations and countries—followed by the preparation for World War II shortly afterward—demonstrates that Western nations may have made extraordinary advancements in weaponry and war resources, but the spirit driving this warfare is the same savage spirit of ancient times, which has only grown more dangerous with the development of war instruments. Moreover, Western international law is merely a custom adopted by a few nations, lacking any legal significance or solid foundation. Despite the establishment of rules and regulations at The Hague and Geneva, and despite claims to respect "civilized laws of war," Western nations abandoned adherence to these laws as soon as the opportunity arose. In contrast, the objective of war in Islam is not simply "war" but reform, peace, and security. The history of the Prophet's era, the era of the Rightly Guided Caliphs, and the entire Islamic era testifies that Muslims conquered thousands of lands and cities without committing mass killings, enslaving the population, or confiscating their properties. Muslims established a new precedent by granting conquered peoples their full basic human and civil rights as non-Muslim citizens and protecting them. Only Islam has endeavored to limit warfare, replace savage competition with civilized conduct, uphold justice over oppression, and transform war from a sin into a virtue. It is only by adopting the Islamic law of war that the world can be saved from the curse of injustice.

حالتِ جنگ میں قدرتی ماحول کا تحفظ :اسلامی تعلیمات کی روشنی میں

2025-08-27T10:15:15+00:00

Protection of the natural environment is very important for the survival and protection of human life, that is why Islam has taken care of the protection of the natural beauty and beauty of this world created by the Creator of the universe. Various teachings are found in the effects of the survival and protection of the environment and natural resources. Whether it is a state of peace or a state of war, Islam forbids corruption in the earth. The world can be saved from great loss despite fighting a war. The purpose of this paper is to highlight the teachings of Islam to deal with environmental restrictions. And it has to be clarified that the Prophet of Islam and the Caliphs have provided protection to the natural environment even in the state of war.