Zia ul Sakafa

Arabic & English Journal

Issue: 12 Volume 4
July, August, September 2009

Chief Editor
Dr. Hafiz Muhammad Munir
Editor (English)
Muhammad Zakariya Babur

Head Office
Dar ul Ulum Muhammadia Ghousia
Bhera Sharif Sargodha, Cell: 0300-4513683

Lahore Office
75-Gosha-e-Ahbab behind Multan Chungi Lahore
042-37846592, Cell: 0300-4513681, 0321-4513681
 Preface
As I write these lines, the country is going through turbulent times. On
the one hand, there are more than 2 million internally displaced people
and a lot is required from all of us to provide them with the bare neces-
sities of life. On the other hand, there is fierce fighting going on in Swat
between the militants and the armed forces. The militants in the mean-
time are continuing to target innocent civilians and have killed or in-
jured hundreds of civilians over the past couple of months. Only yester-
day in two of the suicide attacks on two mosques, one in Nowshera and
other in Lahore has killed scores of people including a renowned reli-
gious scholar, Dr. Sarfaraz Naimi. He strongly condemned the actions
of militants in the name of Islam and ultimately paid the price with his
life.

The most important aspect of the whole crisis is to come up with tan-
gible solutions so that desirable outcomes are achieved quickly. In this
regard, the foremost important thing, that has not been given due
weighting since the creation of Pakistan, is to provide across the board
fundamental education to the masses. Islam is a comprehensive code of
life and generally the so called religious leaders have been manipulating
the masses by playing on their fears and exploiting popular misconcep-
tions via selected use of religious decrees. There is a dire need for the
Islamic institutions to provide their students with a complete framework
of religion that will transform their individual and social lives depicting
exemplary manners and acts.

The problems faced today by the Muslim Ummah in general and in

Pakistan in particular cannot be solved by any single government or
army without the cooperation and participation of the whole nation and
the Ummah. All those who have been blessed with monetary and intel-
lectual wealth have to contribute handsomely towards a sustainable
solution for the internally displaced people so that they are able to move
back to their homes happily and safely. The intellectuals have to play
their role to educate people about the true message of Islam as a com-
plete code of life.

There have been a number of signs to guard us against the wrath upon
which we have put ourselves in. We need to act on emergency basis to
bring desirable changes in the system otherwise more problems will
surface. Presently we are living in a system that has been creating
classes with in the society based upon prejudice and ignorance. The sys-
tem is helping the richer to become richer at the cost of poorer sections
of the society that is easily confirmed with the sights of mud or tents
people living in and around the major cities.

We claim to be champions of Islam but we are deaf and dumb to the

first and supreme message of Islam of education and enlightenment. In
Islam, it is fundamental right of every child to be educated and there is
no discrimination of the education that is given to each child. The rise
in the crime rates is due to this deprivation and frustration.

The principle of justice in Islam brings social justice in the society,

where poor and rich both are equal in the eyes of laws. The sentence is
not given keeping in mind the social status of the criminal but according
to the law of the book. Can we reflect in the society to see the principles
of justice prevailing presently? We have ignored the teachings of Proph-
et Muhammad (Salal laho aliaha Wasalam), he categorically mentioned
that nations before you perished from the surface of earth because they
used to give severe punishment to the poor when they committed a
crime while used to pardon off the rich when they did the same.

Islam develops the system of social brotherhood where brothers open

their hearts to greet their migrant brothers and sisters just like the ex-
ample that was set when migrants from Mecca were whole heartedly
greeted by their brothers in Islam from Madina. Time is running out
fast, Muslims must wake up and start following Islam in letter and spir-
it. We should start performing all those acts that are for the betterment
of the society as a whole in the guidance of socio economic principles
as prescribed by the teachings of Quran and Sunnah.

Syed Ahmad Imam Bukhari

 The Maqasid ul Saliqeen
Compiled by
Sheikh Zeya-ullah Naqshbandi
The Objectives of Traveling Towards Allah
Translated by: Muhammad Jalal
In the Name of Allah the Most Merciful the Most Beneficent

Continued from the 5th part of Maqasad ul Salaqin………

It is noteworthy that Satan (Iblees) despite his high position and

nearness to Allah, only when he refused to bow down his head to his
holiness Adam (May Peace upon Him), was he expelled from the
blessed court of Allah. A believer (Momin) on the other hand, has
been appointed to the position of prostration to Allah and to perform
prayers. How regretful then if he neglects this commandment, as he
too will enter the hellfire.

It has been written in the dairy of his holiness Sheikh Noor (May
Allah sanctify his secrets) “Satan is never distressed about any
worship as he is by the act of prostration to Allah (Exalted be He).
Satan himself deserved the curse of Allah by rejecting the same
commandment of prostration so whenever he sees a faithful servant
of Allah prostrating, he becomes distressed, restless, and agitated. He
cries mourning “this was the act which I did not perform and fell
down in destruction and was outcast. On the other hand, the
believers perform this act, which is accepted by Allah and they
achieve salvation.

Satan always tries to hurt you so you should always try to harm him
by never turning away from prostration to Allah, because there is no
action among good deeds or worship amongst worships better and
graceful than prayers. This is the reason why there are more satanic
distractions during the prayers than any other time.

His holiness, Sheikh Abul-Hasan Khirqani (May Allah sanctify his

secrets) says, “The obligatory prayer is like a boat and other
worships are like the goods and articles on board this ship. If the
boat arrives safely the goods and articles also arrive safely but if the
boat is breached and sinks then all goods and articles will sink with
it. The status of prayers is similar, no amount of worship or
abstinence would be acceptable to Allah (Exalted be He) without
performing the obligatory prayers”.

There was a worshipper who possessed a lot of good deeds and

performed many charitable acts but did not perform obligatory
prayers. One night he dreamt that the Day of resurrection had come
and he was brought to the accountancy ground. When the record of
his deeds was given in his hand, he saw in it all of his good deeds
and charities but there was no prayer recorded in it. The angels were
ordered to throw all of his deeds in his face as he lived without
prayer and he was led into hellfire bareheaded. When he awoke he
was ashamed and regretful and repented and spent the rest of his life
in prayers.”

O dear one! Know this fact with whole heartedness that of all the
physical prayers, obligatory prayer ranks the highest and leads one to
nearness of Allah. On the day of the judgement, obligatory prayer is
the first thing you will be accountable for. It is the prayer which is
the source of forgiveness for the believers and the pillar of the belief
(Iman) and is the ascension of the yearning people and the crown of
honour for the people of spiritual taste. The prayer is the key of
treasures of worships, and opens the doors of blessings and is the
private place for the lovers of Allah which increases the light in the
eyes of those longing for Allah. It is the prayer which remained the
sacred rituals of the prophets and it is the light which leads to
recognize the most Merciful (Exalted be He) and is the base of the
belief and agitates the Satan, but how can the secrets of prayers be
realized by those who are imprisoned in the deserts of negligence
and what would be the effect of this advise on the ignorant who are
completely deprived of all blessings. Indeed to perform prayers at
prescribed times is the best and most graceful worship which leads to
the highest spiritual position.

His holiness Abdullah son of Masood, (May Allah be pleased with

him) narrated that the Prophet of Allah (May peace of Allah and His
blessings be upon him) was asked about performing prayers on the
early times, he said, “whoever was guided to this bliss then he
should perform the five daily prayers in congregation with
submission and devoutness and calmly with complete concentration,
performing the Ruku (to bow until one's palms could reach one's
knees), the prostration, the Jilsah, (to sit between the two
prostrations) and the Qawmah (to raise the head after the
prostration) properly and placing every one of them in their specific
orders, but if he performs them like the careless and undisciplined
person then his prayer would never be accepted”.

“The prayer is incomplete without performing the constituents

(prayers) properly”.

His holiness Zaid son of Wahab (Mercy of Allah be upon him) saw a
person performing the prayer without completing the Ruku (to bow
until one's palms could reach one's knees) and prostration properly.
He called him over and asked him how long he had been performing
prayers like this. “For forty years’, the man replied. He said to the
man that he has performed no prayer for the last 40 years, if he died
on such condition then he will die contradicting the way of the
Prophet of Allah, “May peace of Allah and His blessings be upon
him and his family”.

Once the noble Prophet, (May peace of Allah and His blessings be
upon him and his family) saw a person performing his prayers
hastily then he instructed him to stand up and perform the prayer
again, as he has not prayed.

The compiler of Kafi (an important text in Islamic jurisprudence)

writes, “to perform the constituents of the prayer slowly and with
patient is obligatory” (fardh) in the opinion of his holiness Imam
Abu Yousuf and Imam Shafi, (Mercy of Allah be upon both of them)
if it was skipped, the prayer would not be valid, this opinion has
been mentioned in Manzumah (a text on Islamic jurisprudence).
However his holiness Imam Abu-Hanifah and Imam Muhammad,
(Mercy of Allah be upon both of them) are of the opinion that this
condition is Wajib (important) if it was missed, the prayer would be
incomplete and the performer would be punishable”.

It has been recorded in the collection of sayings of His holiness

Khawjah Moinuddin Chishti, (May Allah sanctify his secrets) that
the great Prophet (May peace of Allah and His blessings be upon
him and his family) said that in the eyes of Allah (Exalted be He) the
greatest sin, the largest enemy in faith and the most painful torment
is nothing but to perform the prayers without completing their
conditions, or out of their times”.
Sheikh ul Islam his holiness Burhanuddin, (Mercy of Allah be upon
him) says, “Whatever prayer has not been performed slowly without
the completion of it’s constituents then it is better to revise it again”.

The Noble Prophet (May peace of Allah and His blessings be upon
him and his family) said, “Whoever perseveres in the prayer in
standing up, bowing down, and its prostration then Allah will
protect his body from hellfire”.

To bow down, prostrate slowly and to remain careful of the short

break between both prostrations is amongst the basic constituents of
the prayer, whoever performs the prayer slowly with patience and
tranquillity, the prayer becomes the source of His forgiveness and to
perform the constituents slowly means to complete every ritual in its
specified place and time.
O dear one! Essence of prayers is like a person. Just as a person
looks beautiful and complete when all his bodily parts eyes, ears,
tongue, nose, hands and feet are in perfect condition, the prayer is
regarded as complete, correct and fault free when it is performed
with all formalities following in the footsteps of the Prophet, may
peace be upon him.
It is obligatory on the group of dutiful not to show any sign of
laziness and to perform their duties with the greatest humility and
submission so that such acts of prayer become their saviour and
strengthen their faith.
It is mentioned in Tafsir Kabir that when the Holy Prophet, may
peace be upon him, met Allah subhanawatallah during ascension
(Mehraj), he asked Allah all mighty that the blessing he had received
on this night, what part of it was for his Ummah?
Allah Subhana wa ta’alla replied, ‘The ascension of your Ummah is
the congregational prayer’. The Prophet, may peace be upon him,
conveyed this message to his followers upon his return. Prayer is a
collective of all the bodily forms of worship because it consists of
physical as well as spiritual content. Whenever a servant of Allah
purifies himself by the grace of Allah and leaves his house with the
intention of performing prayers, sets foot in the house of Allah and
starts to pray, all veils are removed from between him and Allah.
Although this bounty is not revealed to the servant in this life, it is
shown to him upon his death. For the seekers who have been blessed
by Allah in this world attain this state even in this world.
O dear one! The content of prayer is a mixture which Allah (Exalted
be He) has bestowed upon the followers of His beloved Prophet
(May peace of Allah and His blessings be upon him and his family)
to refresh their hearts and purify their souls. Prayer has been folded
upon all kinds of worships of heavenly and earthly creatures, just as
some of the heavenly worlds inhabitants are in the state of Ruku,
some of them are in the state of prostration, some of them are
absorbed in the glorification of Allah and occupied with His praise.
Similarly some of the mankind are busy with the remembrance of
Allah and thinking about His wisdom and some of them are absorbed
in the recitation of the glorious Quraan and sending prayers to the
Noble Prophet (May peace of Allah and blessings be upon him and
his family) whilst some others are occupied with praying and other
sorts of worships. The prayer includes all kinds of worships, whether
specific or common. However the prayer is amongst the pillars of
Islam, in fact the prayer for it’s completeness of inclusion, it stands
for the entire worship, as the prayer includes all of them in one time,
like the glorification, purification, the utterance of Allah’s praise, the
eulogization, sanctification, exaltation of Allah (Exalted be He) as
well His praise, supplicating to Him, His remembrance, thinking
about Him, the recitation of Quran as well as to pray for the Noble
Prophet (May peace of Allah and His blessings be upon him) for
peace of Allah and to surrender to him and to invoke Him. The
prayer comprises of bowing down, the prostration, the short halt
between the two prostrations, the sitting (after the prostrations), to
end the prayer (by saying Assalamo Alaikum Wa Rahmatullah,) so
all worships specific or common have been included in it’s folds, so
whoever establishes the prayer properly he gets the rewards of all
mankind and angels in the same time, but whoever wishes to achieve
nearness to Allah without establishing their prayers rather occupying
themselves with other subjects then it is of no use! What kind of
nearness are they searching for? As Allah (Exalted be He) says in the
glorious Quran, “but bow down in adoration and bring thyself closer
(to Allah)” (19: 96)
The sacred tradition says, “The servant becomes nearest to the Lord
during the prayer”.
Understanding Research Methodology For
Islamic Studies
By: Abdul Karim Langha

ABSTRACT
The main object of this paper is to demonstrate the ways and means
under which an analysis is made of the speech) ‫ )بييا ن‬as well as the
contents of a Text (‫ )متيين‬for conducting a research with special
reference to Islamic Studies. This exercise is taken by making a
mention of Research Procedure for the purpose of Data collection:
the methods for Data Analysis are described under four Heads. One
is concerning the Subject-Matter i.e. Topic under the shadow of
which a study is to be made. The second is regarding the Analysis
and scrutiny of a speech. The third is relating to the Analysis of a
Text. The last is common to Speech and Text.
Key Words:

Analytic Induction-Discourse-Domain-Hermeneutics-
Heuristic-Narration-Semiotics- Syntax-Typology-Taxonomy

1. INTRODUCTION

Wrong assumptions are to be avoided and evaded in every

field of life and the discipline of Islamic Studies has no exception. In
order to avoid future harm, arising out of wrong assumptions, one is
asked for a scrutiny of a claim brought forward by an unsound
person. The revelation on the subject is as under:-
‫علَى مَا‬
َ ‫صبِحُوا‬ ْ ُ‫جهَالَةٍ َفت‬
َ ِ‫سقٌ بِ َن َبإٍ َفتَبَيّنُوا أَنْ تُصِيبُوا َقوْماً ب‬
ِ ‫يَا أَ ّيهَا اّلذِينَ آمَنُوا إِنْ جَا َءكُمْ فَا‬
َ‫َف َعلْ ُتمْ نَادِمِين‬ It is therefore that the reader is presented,
hereby, with a brief overview regarding the methods to be adopted
for reaching a just conclusion in the matters of research or a sound
study of a narration made by a speaker either by oral speech or
through a text.
The word “Data”, frequently used, at the present, may be
taken as an equallent to the word “evidence” which may be either
oral or written, and; the principles governing the credibility of a
witness and his evidence are the same as that of a work undertaken
by a researcher. To understand the basic Terminology for doing a
research, in a simple and easy way, the references are made and the
illustrations are taken from the Holy Book.

2. RESEARCH

The word research is a derivative of search by prefixing Re-

to it. The word Re- came from Latin via old French which means “a
new “just like the word “reshape” from “shape”.
It is an activity that encompasses and increases the sum of
human knowledge
It is a creative work undertaken on a systematic basis in order to
increase the stock of knowledge, including knowledge of humanity,
culture and society, and the use of this stock of knowledge to devise
new applications. [Burnell - 1995]
The activity of a research may b categorized as basic research,
strategic research, applied and experimental research.

Pure research is meant for theoretical purposes. A long term benefits are not in-
tended in it.

Strategic research means the activity done for the discovery of a solution against
the hard situation and practical problem, prevailing at the time when the work is
undertaken by the researcher.

Applied research is done with a view of it’s application in a particular field of

life.

To achieve these ends, certain parameters are set down, in each of the dis-
cipline either of pure sciences or social sciences.

3. METHODOLOGY FOR RESEARCH

In brief; the word search means finding out a desired goal or
object. One is in search of gold, job and other pleasures of life while
the other is a search of God and His attributes just like Abraham (‫عليه‬
‫ ) السسل م‬who made a successful effort and search for having a true
knowledge about the existence of Almighty Allah. His methodology
of research is described as under:-
 َ(76) ‫عَليْهِي اللّ ْيلُ رَأَى َك ْوكَباً قَا َل َهذَا َربّيي َفلَمّاي أَ َفلَ قَا َل ل أُحِبّ ال ِفلِينَي‬َ ّ‫لَمّاي جَن‬
ِ‫َفلَمّاي رَأَى الْقَمَرَ بَازِغاً قَالَ َهذَا رَبّيي َفلَمّاي َأ َفلَ قَا َل لَئِن ْي لَميْ َي ْهدِنِي َربّيي َلكُونَنّ مِنيْ الْ َقوْمي‬
‫( َفلَمّاي رَأَى الشّمْسَي بَازِغَةً قَالَ َهذَا َربّيي َهذَا َأ ْكبَرُ َفلَمّاي َأ َفلَتْي قَالَ يَا َقوْمِي إِنّيي‬77) ‫الضّالّينَي‬
ِ‫جهِي ِلّلذِي َفطَرَ السّ َموَات‬ ْ َ‫ت و‬ ُ ْ‫جه‬ ّ َ‫( ِإنّي و‬78) َ‫بَرِيءٌ مِمّا تُشْ ِركُون‬
[Qur’an VI- 76-79] َ‫ركِين‬ ِ ْ‫حنِيف ًا وَمَا أَنَا ِمنْ الْمُش‬
َ َ‫وَالَرْض‬

At the time when the night prevailed upon him, he saw the star. He said, “It is my
Creator.” But when the star disappeared, he said, “I do not love the disappearing
bodies.” And when the brightening moon was seen by him, he said, “It is my
Creator”. And when it disappeared, he said, “Unless my Lord guides me, of
course, I shall be amongst the misrouted people. And when he saw the brightening
sun, he said, “It is my Creator. It is the greatest”. And when it disappeared, he said,
“O my fellow being, I am free from that you associate the others with Almighty
God, in the matters of His Kingdom. Of course; I have put my face towards Him
Who has created the skies and the earth, like a man of upright nature, and; I am not
amongst the idolaters.”

The 2nd instance on the subject may be taken up as that of a

happening at the festival of Idolaters. The Idolaters based the
worship of idols by advancing a reason to the effect that they have
found their fathers as worshiper of them-َ‫جدْنَا آبَاءَنَا لَهَا عَا ِبدِيني‬
َ َ‫قَالُوا و‬
[Qur’an XXI- 53]

The other example on the subject is the instance of a dialogue

between Abraham and Pharaoh about the oneness of Almighty Allah
which is to the following effect:-
‫َألَمْي تَرَ ِإلَى اّلذِي حَاجّ إِبْرَاهِيمَي فِي َربّهِي أَنْي آتَاهُي الُّ الْ ُملْكَي ِإذْ قَالَ إِبْرَاهِيمُي َربّيي اّلذِي ُيحْيِي‬
ْ‫وَ ُيمِي تُ قَالَ أَنَا ُأحْيِي وَأُمِي تُ قَالَ ِإبْرَاهِي مُ َفإِنّ الَّ َيأْتِي بِالشّمْ سِ مِ نْ الْمَشْرِ قِ َفأْ تِ ِبهَا مِ ن‬
]2-258[ ‫ومَ الظّالِمِين‬ ْ ‫لّ ل َي ْهدِي الْ َق‬
ُ ‫الْ َمغْرِبِ فَ ُبهِتَ اّلذِي كَفَ َر وَا‬
Have you not seen the person who, despite the fact that he was bestowed with the
kingdom, disputed Ibrahim in the matter of his Creator? At the time; when Ibrahim
said, “My Creator is that who gives life to non-livings and causes death as well.”
He said, “I grant life and death.” Ibrahim said, “Of course, no doubt, Allah brings
the sun from the East, then you are required to take it from the West.” It is thereby
that the disbeliever was abashed. And Allah never guides the cruel and wrong
doers.

ُ‫( قَالُوا س يَ ِمعْنَا فَتًى َي ْذكُرُهُم يْ يُقَالُ لَهي‬59) َ‫قَالُوا مَن يْ َف َعلَ َهذَا بِآ ِلهَتِنَا إِنّهُي لَمِن يْ الظّالِمِين ي‬
‫( قَالُوا أَأَنْتَي َف َعلْتَي َهذَا‬61) ‫ش َهدُونَي‬ ْ َ‫عيُنِي النّاسِي َل َعّلهُمْي ي‬
ْ َ‫علَى أ‬ َ ‫( قَالُوا َفأْتُوا بِهِي‬60) ‫ِإبْرَاهِيمُي‬
‫جعُوا‬ َ َ‫( فَر‬63) َ‫ن كَانُوا يَنطِقُون‬ ْ ِ‫س َألُو ُهمْ إ‬
ْ ‫( قَالَ َبلْ َف َعلَ ُه كَبِي ُرهُمْ َهذَا فَا‬62) ُ‫بِآلِهَ ِتنَا يَا إِبْرَاهِيم‬
ِ‫علِمْ تَ مَا َهؤُلء‬ َ ْ‫س ِهمْ لَ َقد‬ ِ ‫علَى ُرءُو‬ َ ‫( ُثمّ ُنكِ سُوا‬64) َ‫س ِهمْ فَقَالُوا ِإ ّنكُ مْ أَنْتُ مْ الظّالِمُو ن‬ ِ ُ‫ِإلَى أَنف‬
‫( أُفّ َلكُ ْم َولِمَا‬66) ْ‫ن الِّ مَا ل يَن َف ُعكُمْ شَيْئ ًا وَل يَضُ ّركُم‬ ِ ‫ن دُو‬ ْ ِ‫( قَالَ أَ َف َتعْ ُبدُونَ م‬65) َ‫يَنطِقُون‬
‫علِينَي‬ ِ ‫( قَالُوا حَرّقُوهُي وَانصُيرُوا آ ِلهَ َتكُمْي إِنْي كُنتُمْي فَا‬67) ‫ َتعْ ُبدُونَي مِنْي دُونِي الِّ أَفَل َتعْ ِقلُونَي‬.
 [Qur’an:
XXI: 57- 68]
They asked, “Who has done so with their gods, of course, he is amongst the cruel
people”. They replied that they heard a person who is called as Ibrahim while he
was making a mention about them. They said, “Fetch him before the people so that
they may testify as witnesses.” They said, “It is you, Ibrahim, who has done this
with our gods”? He said, “It is the biggest amongst them who has done so. You are
to inquire from them if they can narrate”. They, then, became remindful of non-
speaking status of the idols and said that they themselves were the wrong-doers.
They asked that it was well known that those are idols who did not speak, at all. At
this Ibrahim said that they worship which cannot profit them at all, nor harm them.
There was no answer to the reasoning advanced by Abraham except they said that
Ibrahim be burnt alive and they should stand by their gods, if they are certainly to
do something.

From the above instances, the procedure and method to be under

gone for the purpose of research may be taken up as follows:
The basic requirement for doing a research is Data, and; the word
Data means the material which can be used as evidence either to
prove or to disprove a fact. And, it is the rigorous of
evidence on the basis of which the Intellectuals and Academics
have the right to posit any arguments they wanted and lead them on
the path to mutual respect. [Mona-2006]

The Data is primary when originating from the basic source and
foundation. It is secondary when coming from the source other than
its origin. However; the secondary source, at sometimes, becomes
the original source for the subsequent investigation. It is only when
the authenticity, validity and reliability of the secondary source
become established beyond a reasonable shadow of doubt. For
example; in Islamic discipline, the primary source of Data is the
Holy Qura’n and the Sunnah. The scholarly work during the 3rd
generation can be considered as a primary source for a new
researcher.
The Data is either oral or in the written form

3.1. Research Procedure

The data for the purpose of research is collected from observations,

physiological functions, Interview, Questionnaires and Historical
Records.
 i- Observations- ‫المشاهدا ت‬

Under this method, the observations are made and collected

for the purpose of reaching a just conclusion in the matter under a
controversy. The observation, in certain matter, provides more
accurate information. The data based on observation can also be
collected from books. The procedure for making observations is the
same as for other type of descriptive research.
ii- Physiological functions- ‫الوضا ئف الطبعية‬

Data is collected as per physiological functions of the matter

under study so that variations are to be controlled. For example,
while studying in the field of Crime, the subject matter under
enquiry is about the criminality of a person and as to whether he is a
born criminal or it is otherwise? The data is to be collected with
respect to physical constitution of the body i.e. Ear ; Nose; Lips;
Arms and Legs etc. to determine as to whether, a difference in these
organs have any effect for becoming a born criminal.
iii- Interview- ‫المقا بلة‬

The 3rd method for making a collection of data is interview of

the concerned person. A specific set of questions are constructed for
this purpose. These may be introduced and collected through field
notes or may be taped. The essence behind the interview is to
provide a supplement to the literature review and index data.

iv- Questionnaires- ‫اسًلة‬

These are arranged to show an agreement or disagreement
with a statement.
A questionnaire may be as closed – end or opened-end. A closed –
end questionnaire is structured for requiring the addressee to answer
in Yes or No. Whereas, under, opened-end questionnaire, one is
required a reply in some details.
v- Historical Records - ‫ال رشيف التاريخى‬

Historical or pre-existing record is also a source for Data

Collection.
3.2. Non-Research Activities
In its strict sense; the following type of activities are not termed as
research activities.

i. Notes, drawings and work which is done for learning pur-

poses;
ii. Exercise made for arts and paintings designs;
iii. The collection of data for technical purposes;
iv. The surveys done for geography, environment and routine
population.
v. The analysis of materials, components, products, pro-
cesses, atmospheres done in a routine manner.
vi. The collection of information about the enforceability or
non-enforceability of existing scheme or policy, in the
given circumstances;
vii. The reports made by the experts in a routine and usual
way.
viii. Work done for the maintenance of auto-engineering and al-
lied matters.

4. METHODS OF DATA ANALYSIS

Data means evidence, the primary object of which is either to
prove or to disprove a fact or a fact under controversy.
4.1 Analysis of the Subject Matter under Study - ‫تحليل المضمون‬
In order to be more specific and limited for the purpose a
research work, a selection is made of the Type and Topic, covering
the field within which the researcher is to travel and to remained
within that sphere. A further subdivision is to be made depending on
the scope of work.

4.1.1. Typology- ‫التحليل النوعى‬

Typological analysis means the study of types which is made subject

matter of the study-work such as Linguistic typology i.e.
classification of languages according to their structural features. It is
a classification system, taken from patterns, themes, or from the
groups for data purposes. A separate, exclusive and exhaustive
categorization is made for the purpose of analysis. Under Biblical
Typology, Adam (‫ )عليسه السسل م‬is considered as a type of Christ (‫عليسه‬
‫ )السسل م‬in that as the former introduced sin into the world, even so,
through the latter, a system of righteousness was made available for
mankind. This is in the following words:
And just as all the people were made sinner as the result of the
disobedience of one man, in the same way they will all be put right
with God as the result of the obedience of the one man. [Rom. 5:19]
Moses (‫ )عليه السل م‬in his noble role of prophet, leader, and mediator
for Jehovah’s people, is considered as typical of the Lord Jesus in the
following words;
Moses said, The Lord your God will send you a prophet, just as he
sent me, and he will be one of your own people. You are to obey
everything that he tells you to do. [Acts 3:22]
For more elaboration, it may be defined as the systematic
classification of the types of the something according to their
common characteristics such as the types of a personality in the
discipline of Psychology.

4.1.2. Taxonomy - ‫الترتيب الفرعى‬

Taxonomy -from Greek taxis meaning arrangement or
division and nomos meaning law-A sub ordinate categorization is
made for the purpose of analysis.
It is the science of classification according to a pre-determined
system, with the resulting catalog used to provide a conceptual
framework for discussion, analysis, or information retrieval. For
example, car is a subtype of vehicle. So any car is also a vehicle, but
not every vehicle is a car. So, a thing needs to satisfy more
constraints to be a car than to be a vehicle.
In the world of Crime, a sub-classification of the Crime is made into
three categories, under Islamic Law, such as Qisas; Hadood and
Ta’zir.

4.1.3. Constant Comparison/Grounded Theory - ‫مقا رنة مستمرة‬

The codes are compared to find out consistencies and differences.
Specific events are categorized. The analysis made on the basis of
data comparison and not at one’s own.
 4.2. Speech Analysis - ‫تحليل البيان‬

A speech is the expression of someone’s inner feelings and

motivations. It, always, played an important role in directing a
human conduct towards a particular behavior.
It is reported by Abdullah bin Umar (‫ ) رضسى ال عنسه‬that two person
visited the Holy Prophet (‫) صلى ال عليه و سلم‬.The speech made before
the assembly attracted the audience to such an extent that the Holy
Prophet (‫ ) صلى ال عليه و سلم‬said,
‫”"ان من البيان لسحرا‬
It is the significance of a speech and it’s effect on human mind that
Moses (‫ ) عليسه السسل م‬made a request before the Almighty Allah for a
better supplement in speech, in the form of his brother Aaron, at the
time of his visit to Pharaoh. After acceding to the request; the
Almighty Allah directed Moses to low in voice while addressing
Pharaoh so that the latter might had some influence.
The speech of an individual is taken up for analyzing the data. It
involves study of literature, diaries or folklore.
4.2.1. Narrative Analysis- ‫تحليل الرواية‬

A statement means the narration of certain facts either existed

or non-existed at the relevant time. The same is to be analyzed with
reference to that context.
Narrative analysis is a form of discourse analysis that seeks to study
the textual devices at work in the constructions of process or
sequence within a text.
The words used either in a speech or in a text are given the
technical color by differentiating it from the literal composition
having regard to the usage as well as customary applications thereof
for which these are taken by the speaker or the writer. This is done
by undergoing an explanation thereof by other text on the subject.
For making an analysis of the statement or contents of a text,
one may fall in the following situation:-

i. What are the plain and evident meanings being offered are
conveyed either to the reader or to the listener?

It is a case where remains no doubt about the sense being

conveyed under the text or speech. The instance thereof may
be the occasion where in the angels prostrated themselves, all
together. [Qur’an 15:30]
َ‫جدَ الْمَل ِئكَ ُة ُكلّ ُهمْ أَجْ َمعُون‬
َ َ‫فَس‬
The word, “all of them together show that no one was left
behind for the purpose of prostration. There is no ambiguity
in the text in case of clear statement; there is no need for
making an analysis thereof for the purpose of further
interpretation and research.
This type of narration is given the name of an elaborated
statement. ‫بيان تقرير‬
The other instance thereof is as under:
ِ‫حيْه‬َ ‫وَل طَائِرٍ يَطِيرُ بِجَنَا‬
Nor a being that flies on its wings [Qur’an 6:38]

ii. Whether the statement, either oral or written, requires some

further explanation or elaboration, for the purpose of research
and interpretation?

This situation appears where the simple and plain

meaning of the narration/statement is insufficient for the
purpose of and interpretation or analysis. A detail is lacking
therein.
The instance thereof is the command for offering a prayer.
But the manner of prayer is not mentioned. This statement is
further explained by another text or speech, “Prayer as you
see me praying”.
This situation is called as an enabling statement ‫بيان‬
‫تفسير‬

iii. Whether the statement either oral are written is made subject
to any condition or not?
If the statement is made under some conditions or
subjected to certain exceptions, it is taken as altered position.
For the purpose of terminology; this type of statement is
called as a statement supplemented by exceptions i.e. ‫بيان‬
‫تغير‬
The instance thereof is as under:
ّ‫حق‬
َ ْ‫وَل تَ ْق ُتلُوا النّفْسَ الّتِي حَ ّر َم الُّ ِإلّ بِال‬
Take not life, which Allah Hath made sacred, except by way of Justice
and Law.[Qur’an 6; 151]
In this case, homicide is prohibited but may be taken
away in the situation where the killing is allowed by law. The
 requirement of statement is changed and as a result thereof,
killing of a murderer is allowed.

iv. Whether the statement is made subject to the fulfillment of a

condition it goes with the existence or non existence of that
vary condition. The example thereof may be taken of as
under.
[.65:6 ]. ّ‫رهُن‬
َ ‫ن َل ُكمْ فَآتُوهُنّ أُجُو‬
َ ْ‫ضع‬
َ ْ‫َفإِنْ أَر‬
Of course; you are duty bound, to give the labour charges to the females, in the
case, they feed milk to the infant for you.
The first requirement is that one is not under any
obligation to made payment of the wages after the
termination of a marriage. However this situation is
altogether change, in case of suckling of the child. In case of
suckling, one is duty bound to make payment of the wages.
This first situation is overtaken by the second situation. This
type of statement is called as substituted or altered statement-
‫بيان تبديل‬

v. Whether it is situation where the original meanings are not

sufficient to cope with the requirement and situations?
In the case, where the meanings originally assigned to
a text are extended to some other situation under a necessary
implication, this is called as a statement by necessity –‫بيان‬
‫الضرورة‬
For instance:-
[4:11] ُ‫ووَرِ َثهُ أَ َبوَاهُ فَلُمّهِ ال ّثلُث‬
َ
And, in the case, the deceased is succeeded by his parents, then 1/3 share
is for the mother.
The share allotted to the mother is one out of three. The
father is not mentioned in this case. But by necessary
implications, it is taken that the father gets the rest of the
share. i.e. 2/3 share out of the estate left by deceased
issueless son or daughter.
4.2.2 Discourse Analysis - ‫تحليل المقال‬

Several people discussion and not of the individual person is

taken up for the purpose of analysis. Semiotics, deconstruction and
narrative analysis are forms of discourse analysis.
A study of the way versions or the world, society, events and psyche
are produced in the use of language and discourse.
 On the subject, there are many instances in Islamic literature
and some of these are taken up as under:
i. For the purpose of a selection for the first caliph, people
gathered in the compound of Sa’d, amongst the Ansar.
After a thorough discussion, the matter was concluded in
the selection of Abu Bakar ‫—رضى ال عنه‬
ii. After a due consultation and discussion; the place for
battle against the non-believers was opted in Badar.
iii. The prisoners of Badar were released against some con-
siderations. It was done after a discussion despite the fact
that difference of opinion was there.
iv. The despatch of armies was done after a proper discus-
sion and consultations amongst the member of the as-
sembly at certain occasions.

5. TEXT ANALYSIS – ‫تحليل المتن‬

5.1 Literal Analysis- ‫تحليل المحتوى‬

A literal analysis of a text may be made by observing the following
connotations.

5.1.1 Content Analysis- ‫تحليل المتن‬

The text, document or speech is seen to find the meaning and

end result which
has a logical appearance. For example; what do most of the people
talk about it under the custom, practice as well as under the linguistic
meanings and discipline? The word Jariah (‫ )جاريسسة‬stands for a
maidservant as well as a boat. Therefore; it is to be taken under the
situation which prevailed at the time of addressee and the speaker.

5.1.2. When a text is not obvious in its plain meanings, the same is
analyzed by having a reference to the following rules of
interpretation.

5.1.2.1 Plain meaning of the Text ‫ عبارة النص‬- Ibarat al-nass

The instances thereof are:-
 i. ّ‫حق‬
َ ْ‫وَل تَقْ ُتلُوا النّفْسَ الّتِي حَ ّر َم الُّ ِإلّ بِال‬

[151 ;6]
And you are not to kill the living person who is protected by Allah except under
.the right

A plain reading shows that homicide is prohibited.

ii. Sometimes a text may have more than one meaning; one
meaning will be primary and the other will be secondary. In the verse
of Holy Qur’an:
[2:275 ] ‫رمَ الرّبَا‬
ّ َ‫حلّ الُّ الْ َب ْيعَ وَح‬
َ َ‫قَالُوا ِإنّمَا الْبَ ْيعُ ِم ْثلُ الرّبَا وَأ‬
They said, “Of course, the sale equallent to usury”. Whereas; the transaction under
a sale is permitted by Allah and the usury stand prohibited.

A plain reading indicates two meanings. The first is the

negation of a similarity between bay and Riba, while the second is
the permissibility of Ba’y and prohibition of Riba. The first is the
primary meaning and the second is secondary.

iii.َ‫ث وَ ُربَا ع‬ َ ‫ب َلكُ مْ مِ نَ النّ سَاءِ مَثْنَى وَثُل‬

َ ‫وَإِ نْ خِفْتُ مْ َألّ تُقْ سِطُوا فِي ا ْليَتَامَى فَانكِحُوا مَا طَا‬
‫َفإِنْ خِ ْف ُتمْ َألّ َت ْعدِلُوا‬
ً‫ح َدة‬
ِ ‫َفوَا‬
Marry women of your choice, two, or three, or four; but if ye fear that ye shall not
be able to deal justly (with them), then only one.[Qur’an 4:3]
There are three meanings. The first is permissibility of
marriage. The second is the restriction of marrying more than four
wives. The third is the restriction of
marrying only one when there is fear of causing injustice.

5.1.2.2. Conotational Meanings of the Text- ‫ اشيا رة النيص‬Isharat

al-nass

An indication is available in the text whereby a focus is made

on the main object of text which, after a little reflection, is evident
therein. This establishment does not require a reference to some
other text. It is within the same text.

[2:233]ّ‫سوَ ُتهُن‬
ْ ِ‫ن َوك‬
ّ ُ‫علَى الْ َم ْولُو ِد لَهُ رِزْ ُقه‬
َ َ‫و‬
The feeding and clothing of females is on the person whose child they are bearing.
A plain reading indicates that the maintenance of a wife
weaning a child is on the husband. This text is also indicative of the
fact that that the child is for the father.
 [46:15] ً‫شهْرا‬
َ َ‫وَحَ ْملُ ُه َوفِصَالُهُ ثَلثُون‬
And the period of pregnancy coupled with his weaning is thirty months.
[31:14] ِ‫وَ ِفصَالُهُ فِي عَامَيْن‬
And his weaning is within 2 years. [31:14]
These verses, taken as a whole, are indicative of the fact that
the minimum period of gestation is six months.

5.1.2.3. Textual Implied Meanings- ‫ دللة النص‬-Dalalat al-nass

It is an extension of the established matter, on the basis of a

common meaning, to the other thing which is not mentioned in the
text
For example;
[17:23] ّ‫ل َلهُمَا أُف‬
ْ ‫فَل تَ ُق‬
And never say a word of disrespect to the both.
The plain reading of the text indicates that saying “fie” to parents is
prohibited. As an implication thereof, the causing grievous harm to
the parents is prohibited. So is the position with respect to abusing
and beatings.

] ً‫ص َلوْنَ سَيعِيرا‬

ْ َ‫ظلْماً ِإنّمَا َي ْأ ُكلُونَي فِي بُطُو ِنهِمْي نَارًا وَسَيي‬
ُ ‫إِنّ اّلذِينَي َي ْأ ُكلُونَي أَ ْموَالَ الْ َيتَامَى‬
[4:10
Those who unjustly eat up the property of orphans eat up a fire into their own
bodies: they will soon be enduring a blazing fire.

This is indicative of the fact, by plain reading, that

consumption of property belonging to the orphans is prohibited. By
necessary implication thereof; the setting fire to the wealth of the
orphan or unjustly destroying it in any other way is also prohibited.

5.1.2.4 Textual-Requirement -‫اقتضاء النص‬ Iqtida’ al-nass

The word iqtida, means demand or requirement. In this

context, it is a meaning required by the text in addition to what is
stated by the words.
[4:23 ] ْ‫علَ ْي ُكمْ أُ ّمهَا ُت ُكمْ َوبَنَا ُت ُكم‬
َ ْ‫حُرّمَت‬
Your mothers and your daughters are prohibited for you.
The prohibition in this context is the prohibition for the purpose of
marriage. A mention of marriage is required in the text.
[Qur’an 5:3]. ِ‫حمُ الْخِنزِير‬
ْ َ‫علَ ْي ُكمْ الْمَيْ َت ُة وَالدّ ُم َول‬
َ ْ‫حُرّمَت‬
The meat of a dead body, the blood and the flesh of swine is prohibited for you.
The word food or eating is not clearly mentioned here but it is the
requirement of text that these are to be taken so.

5.1.2.5. Opposite Meaning -‫ مفهوم المخا لفة‬- Mafhum al-mukhalaf

It is an indirect communication by adopting and taking the

opposite situation with reference to the situation explicitly
mentioned in the text. It is also called dalil al-khitab or an indirect
evidence of the communication.

ْ‫صنَاتِ الْ ُمؤْ ِمنَاتِ فَمِنْ مَا َم َلكَتْ َأيْمَا ُن ُكمْ مِنْ َفتَيَا ِت ُكم‬
َ ‫ح‬
ْ ُ‫ط ْولً أَنْ يَنكِحَ الْم‬
َ ْ‫طعْ ِم ْنكُم‬
ِ َ‫ن لَمْ يَسْت‬
ْ َ‫وَم‬
[4:25]ِ‫الْ ُمؤْ ِمنَات‬
And whosoever amongst you is unable to get marry with the free believing
women, then, of course, for you are the believing girls
As per the text; in the case, one is unable to marry a free
woman; it is permissible for him to marry a believing slave. The
opposite meaning thereof may be taken as no permission for
marrying non-believing slave girl.
The extension of this method may be further explained and taken as
under:

A sense of Condition- ‫ مفهوم الشرط‬-Mafhum al-shart

It is a situation, where a thing is dependent or made subject to

the fulfillment or non-existence of a condition, it is to go with it,
otherwise; the adverse analysis is to be done.
In the above verse, the condition for marrying believing slave girls
is subject to the condition of a person’s inability to marry free
women. If one is able to marry a free woman, then it is not
permissible for him to marry a slave girl.

[65:6]َّ‫ضعْنَ حَ ْم َلهُن‬
َ ‫عَل ْيهِنّ حَتّى َي‬
َ ‫ن كُنّ أُولتِ حَ ْملٍ َفأَنْ ِفقُوا‬
ْ ِ‫وَإ‬
And if they carry pregnancy, then you are to spend on them till the delivery.
This implies that there is no maintenance for a woman who is bearing no
pregnancy.

A sense of end result- ‫ مفهوم الغاية‬-Mafhum al-ghayah

In the case, where a limit is available in the text, after the
expiry and end of that limitation, the previous state of affair is to be
again operative.
For example, it is permissible to eat and during Ramadan till the
white of the dawn is visible. As soon this stage is over, the
prohibition of eating and drinking is operative.
[8:38]ِِّ‫ن ُكلّ ُه ل‬
ُ ‫ن الدّي‬
َ ‫وَقَا ِتلُوهُمْ حَتّى ل َتكُونَ ِفتْنَ ٌة وَ َيكُو‬
And fight with them until there is no more disturbances and the religion as a whole
becomes for Allah.

Numerical Sense - ‫ مفهوم العدد‬-Mafhum al-adad

A sense other than the mentioned cannot be taken where a
determined number is mentioned in the text.
For instance, the hadd is prescribed for 100 stripes in adultery;
therefore, it is to 100 stripes, neither more nor less.
[24:2]‫ج ْلدَة‬
َ َ‫حدٍ مِ ْنهُمَا مِا َئة‬
ِ ‫ج ِلدُوا ُك ّل وَا‬
ْ ‫فَا‬
Of course, you are required to flog 100 stripes to each of them.

A sense of proper noun- ‫ مفهوم اللقب‬-.Mafhum al-laqab

Where a sense is associated with a proper noun, the sense for
all others will be taken as an opposite.
For example, where the text says, “Prohibited for you are your
mothers…..,” it means that all persons not mentioned are permitted.

5.1.3 Hermeneutical Analysis- ‫التحليل العرفى‬

A sense of written text is made. Objective meanings of the
text are not looked into. The meanings of the text are taken as the
people took them in a situation either in literature or in culture. In
general, this method is associated with qualitative social research.
5.1.4 Semiotics Analysis - ‫تحليل الشارا ت‬
The meanings of sign and symbols are determined for the
purpose of construction.
It is the study of sign processes (semiosis), or signification and
communication, signs and symbols, both individually and grouped
into sign systems. It includes the study of how meaning is
constructed and understood.
5.2. Grammatical Analysis - ‫تحليل بالقواعد الصرف والنحو‬

5.2.1 Syntax Analysis - ‫ التحليل النحوى‬-

When a text is not obvious in its plain meanings, the same is
analyzed by having a reference to the following rules of
interpretation.
Common noun - ‫ عام‬- A’m

A common noun is termed as a word which has a general

application to all of the befitted person or things. The words
denoting this sense are described hereinafter.
i. Every;
ِ‫س ذَائِقَةُ الْ َموْت‬
ٍ ْ‫ُكلّ نَف‬
Every living person is to taste the death [3:185]
ii. Whatsoever;
[11:6] ‫علَى الِّ رِزْ ُقهَا‬
َ ّ‫ن دَابّةٍ فِي الَرْضِ ِإل‬
ْ ِ‫وَمَا م‬
There is no creature on the earth except whose sustenance is not
made by Allah.
iii. All;
ٍ‫علَ ْيهَا فَان‬
َ ْ‫ُكلّ َمن‬
All that is on earth will perish: [55:26]
iv. All things;
[3:189]ٌ‫يءٍ َقدِير‬
ْ ‫ش‬
َ ّ‫علَى ُكل‬ َ ُّ‫وَال‬
And all thing things are within the control of Allah. [3:189]
A word may be general in the form or it may be general in
it’s meanings.

Specific word- - ‫ خاص‬Khas

When a word is applied by a single application to a limited

number of things, including everything to which it can be applied,
say one or two or a hundred and so on, it is called a specific word. A
specific word is an opposite of general word. Generally; there is no
Common noun - ‫ عام‬-but the same is made specific in it’s application.
A word is made specific in the following manner. The words used for
this purpose are:-

i. With respect to it’s contex;

A common noun such as a man is made spe-
cific with respect to it’s context. In the following
verse; the man is specified as who came running from
the remote place and was the informer for Moses ( ‫عليه‬
‫)السل م‬.

[28:20]‫سعَى‬
ْ َ‫جلٌ مِنْ َأقْصَى الْ َمدِينَةِ ي‬
ُ َ‫وَجَاءَ ر‬
And a man came running from a far away area of the City.
 ii. Untill;
]2:222]‫طهُرْن‬
ْ َ‫حَتّى ي‬
ّ ُ‫وَل تَقْ َربُوه‬
‫ن‬
And never come nearby the females until they are in a state of purity.
[9:29]َ‫جزْيَة‬
ِ ْ‫حتّى ُيعْطُوا ال‬ َ
Untill the Jizya is paid by them.

iii. Till;
[2:187]ِ‫اللّ ْيل‬ ‫َأتِمّوا الصّيَامَ ِإلَى‬
You are to complete the fasting till the night.

iv. Except;

[24-18:23]ُّ‫ء ال‬
َ ‫يَشَا‬
ْ‫ع ٌل َذلِكَ غَداً ِإلّ أَن‬
ِ ‫يءٍ ِإنّي فَا‬
ْ ‫ش‬
َ ِ‫ن ل‬
ّ َ‫وَل تَقُول‬
And you are not to say about a thing, "I shall do it tomorrow except
under the wish of Allah.

v. Who;
[3:97]ً‫سبِيل‬
َ
ِ‫ستَطَاعَ ِإلَيْه‬
ْ ‫علَى النّاسِ حِجّ ا ْلبَيْتِ مَنْ ا‬
َ ِّ‫َول‬
Pilgrimage thereto is a duty men owe to God, those who can afford
the journey;
The performance of Hajj is made particularized with the
capacity of it’s performer.
vi. Exclusion by necessary implication;
ٍ‫يء‬ْ ‫ش‬
َ ّ‫ق ُكل‬
ُ ‫الُّ خَاِل‬
God is the Creator of all things [39:62]
Allah is the creator of all things but not of himself.
v. Specialized under senses
ٍ‫يء‬
ْ ‫ش‬
َ ّ‫ن ُكل‬
ْ ‫وَأُوتِيَتْ ِم‬
And provided with every requisite; [27:23]
The Queen ruling over Sabians was given everything but as a
matter of fact she was not bestowed with all of the things like that of
Solomon. Some things were not given to her.

vi. Made subject to condition;

‫يءٍ ِبأَمْرِ رَ ّبهَا‬
ْ ‫ش‬َ ّ‫ُتدَمّ ُر ُكل‬
Destroying all things by the commandment of its Lord [46:25]
The destruction is subject to the command of Allah.
ٍ‫يء‬ْ ‫ش‬ َ ّ‫ت ُكل‬ ُ ‫يُجْبَى ِإلَيْهِ ثَمَرَا‬
Whereunto, the produce of all things is brought in. [28:57]

vii. Exemption;
 ِّ‫س َعوْا ِإلَى ِذكْرِ ال‬ ْ ‫ج ُمعَةِ فَا‬
ُ ْ‫يَا َأ ّيهَا اّلذِينَ آ َمنُوا ِإذَا نُودِي لِلصّلةِ مِنْ َي ْومِ ال‬
O ye who believe! When the call is proclaimed to prayer on Friday,
hasten earnestly to the Remembrance of God [62:9]
As a matter of sense, a slave and a woman had exception
thereto.
َ‫علَى اّلذِينَ مِنْ َق ْب ِل ُكمْ َل َعّلكُمْ َتتّقُون‬ َ َ‫علَ ْي ُكمْ الصّيَا ُم كَمَا كُتِب‬
َ َ‫كُتِب‬
َ‫خر‬ َ ُ‫علَى سَفَرٍ َف ِع ّدةٌ مِنْ َأيّامٍ أ‬ َ ْ‫ن كَانَ مِ ْن ُكمْ مَرِيضاً َأو‬ ْ َ‫أَيّاماً َم ْعدُودَاتٍ فَم‬
O ye who believe! Fasting is prescribed to you as it was prescribed
to those before you, that ye may (learn) self-restraint, (Fasting) for a
fixed number of days; but if any of you is ill, or on a journey, the
prescribed number (Should be made up) from days later.[2:183-184]
ْ‫جعْ ُتم‬
َ َ‫س ْبعَةٍ ِإذَا ر‬
َ َ‫ج و‬ ّ َ‫صيَامُ ثَلثَةِ َأيّامٍ فِي الْح‬
ِ َ‫جدْ ف‬ ِ ‫ن َلمْ َي‬
ْ َ‫فَم‬
But if he cannot afford it, He should fast three days during the hajj
and seven days on his return, [2:196[
The observance of fasting during Ramdhan and during
pilgrimage is made specified under certain conditions of hardship
and inconvenience.

Absolute-- ‫ مطلق‬Mutlaq

If by a derivative or generic noun is meant the thing or a

person named without any limitation, it is called absolute (mutlaq),
َ‫عوْنُ الرّسُول‬
َ ْ‫َفعَصَى فِر‬
But Pharaoh disobeyed the apostle [73:16]
The plain meaning of the verse is indicating that the nature
and qualification of the disobedience is not limited. It is made
absolute.

Limited -‫ مقيد‬-Muqayyad

If by a derivative or generic noun is meant the thing named

or a person
with a limitation, it is called limited.
i. Limited by condition;
‫مِنْ َب ْعدِ َوصِيّةٍ يُوصِي ِبهَا َأ ْو دَيْن‬
After payment of legacies and debts; [4:12]
Here, the distribution of inheritance is made subject to the
payment of loan or the fulfillment of a will. The absolute distribution
is limited by a condition precedent thereto.
ِ‫شهْرَيْنِ مُتَتَا ِبعَيْن‬
َ ُ‫جدْ فَصِيَام‬
ِ َ‫ن َلمْ ي‬
ْ َ‫وَتَحْرِيرُ رَ َقبَةٍ ُمؤْمِ َنةٍ فَم‬
 ii. And a believing slave be freed. For those who find
this beyond their means, (is prescribed) a fast for two
months running: [4:92]
In this case, the neck is made specific. The same is to be a believing
neck and the observance of continuous fasting is made limited and
subject to the condition of non availability of believing neck.

ِ‫شهْرَيْنِ ُمتَتَا ِب َعيْن‬

َ ُ‫جدْ َفصِيَام‬
ِ َ‫ن َلمْ ي‬
ْ َ‫فَم‬
iii. And if any has not (the wherewithal), he should fast
for two months consecutively [58:4]
The observance of fasting is made continuous. This condition
of continuity has limited the scope of fasting.

Homonyms-‫ مشترك‬- Mushtarak

A word is analyzed with respect to its applications to many

things. For example, the word ‘spring’ may mean a spring of water,
or the spring of a clock, or the spring of a tiger. The word ‫ جاريية‬is
indicative of more than one application, one is for a boat. The second
is for a maid-servant.

5.2.2. Analysis with respect to explicit sense.

5.2.2.1 Manifest - ‫ظاهر‬- Zahir

The meaning of a word in a passage or sentence may be

disclosed or concealed. When it is disclosed the word is said to be
apparent or manifest of meaning (Zahir).
For instance, the meaning of the Qur’anic text,’ God has
made sale lawful and forbidden riba, is manifest so far as the legality
and illegality respectively of the two transaction are concerned.

Explicit- - ‫ نص‬Nass

If it is still further disclosed, by means of the context, it is

regarded as clear or explicit (nass).
In the Holy Qur’an
[2:275 ] ‫رمَ الرّبَا‬
ّ َ‫ح ّل الُّ الْبَ ْي َع وَح‬
َ َ‫َالُوا إِنّمَا الْ َب ْيعُ مِ ْثلُ الرّبَا وَأ‬
They said, “Of course, the sale equallent to usury”. Whereas; the
transaction under a sale is permitted by Allah and the usury stand
prohibited.
The above Surah is regarded as explicit in distinguishing Riba from a
Sale.

Elaborated- - ‫مفسر‬ Mufassar

If it is so clear that no doubt remained in the field about any

of the limitation in the context. it is regarded as explained or
unequivocal (mufassar).

In the text of the Qur’an, َ‫ج َمعُون‬

ْ َ‫جدَ الْمَل ِئكَ ُة ُكّل ُهمْ أ‬
َ َ‫فَس‬
Of course, then, all of the angles bowed their heads. [Qur’an
15:30]
Unalterably fixed- - ‫ محكم‬Mukham

And if it is made still clearer so that the possibility of repeal

is precluded, it is said to be settled or unalterably fixed (muhkam).

5.2.2.2. Analysis with respect to obscurity- ‫اخفاء‬

Obscured- ‫ خفى‬- khafi

The word obscured or khafi is one whose meaning is

concealed and the the intention is unclear due a deficiency in the
form.

Difficult-- ‫ مشكيل‬-Mmushkil or the difficult word is the opposite of

Nass.

It is a word whose meaning is difficult to discover expect by

evidence that removes the remaining ambiguity.

Unelaborated- ‫ مجمل‬-Mujamal .

It is the unelaborated word and the same is the opposite of mufassar

‫ مفسر‬-

]2:237]ِ‫ال ّنكَاح‬
ُ‫َأوْ َيعْ ُفوَ اّلذِي بِ َي ِدهِ عُ ْق َدة‬
i. Or it is forgiven by the man who is authorized to give her
hand in marriage.
The relinquishment of dower is left with the domain of a
person giving the hand in marriage. The husband is left at his option.
 ُ‫علَ ْي ُكمْ الْمَيْ َتة‬
َ ْ‫حُرّمَت‬
ii. Forbidden to you are: dead meat, [5:3]
ْ‫عَل ْي ُكمْ أُ ّمهَا ُت ُكم‬
َ ْ‫حُرّمَت‬
iii. Prohibited to you are:- Your mothers, [4:23]
The nature of prohibition, in the two verses motioned above is
not elaborated.

‫شهِي ٌد‬
َ ‫ب وَل‬
[2:282]ٌ ‫وَل ُيضَارّ كَا ِت‬
iv. And neither the writer nor the witness is to be given
harm.
[2:233 ]َ‫و َل ِده‬
َ ‫ل ُتضَا ّر وَا ِلدَةٌ ِب‬
v. The mother is not to be suffer harm due to her child. [
2:233]

In these two verses, the nature of harm is not elaborated. The

occasions are different. The nature of harm is also different,
apparently
.
[5:38]‫طعُوا أَ ْي ِد َيهُمَا‬
َ ْ‫وَالسّا ِرقُ وَالسّارِقَةُ فَاق‬
vi. And the hand of a thief, either male or female, is to be cut
off.
The limit of hand, for the purpose of cutting is unelaborated.

The unintelligible -‫ متشا‬- ‫ بة‬Mutashabih

It is a term in which; the possibility of knowing the intention

is not there.
The word thief (sariq) ‫سيا رق‬in Arabic language is distinct from the
word ‫نباش‬nabbash and ‫طرار‬tarrar. Therefore; the applicability of
punishment of cutting the hands is a matter of concern for the
Judges.

5. 3. Metaphorical Analysis- ‫تحليل مجازى‬

In the case, a word is used in a sense other than it’s original

meanings and application, it is called as ‫ مجاز‬majaz such as touching
‫ لمس‬means intercourse.
In this connection, various metaphors are tried such as high
way in many ways such as traffic, intersections, and teachers as
police officer.
6. METHOD COMMON TO TEX AND SPEECH

6.1. Domain Analysis ‫تحليل المجال‬-

An analysis of language of people is made in a cultural

context just like Punjabi, English, and Jews etc.
Social situation and cultural patterns are taken up to reach a just
conclusion i.e.Folk domains and mixed domains.

6.2. Analytic induction- ‫التحليل النفسى‬

For the purpose of Data Analytic, an effort is made to

establish a link between the two prepositions so that a common
effective cause be extended from the original source to the new event
or set of events. The effort is to continue till a just conclusion is
arrived at.
After looking one event another similar event is taken up and
it is seen as to whether it fit the hypothesis. For instance; the offering
of prayer is forbidden for a woman during her menstruation periods.
Whether this prohibition equally applies to having an intercourse
during the afore-said period?
It is a logical induction of the causal links between the known
things and the unknown things.

6.3. Logical Analysis / Matrix ‫تحليل التفكير‬-

It is a logical reasoning process. An outline of generalized

causation is made
In Islam; the one, while on journey, is exempted from observing
Fast, in the month of Ramdhan. The reason and logic behind it is a
laborious and hard walk. Does this exemption fully applicable to a
journey by aero plane, in these days? The problem is to be solved by
making a reference to the cause of exemption - ‫العلة‬-in a logical
manner.

6.4. Quasi-Statistics- ‫ال حصائيات الجزئية‬

 The calculation, for the purpose of payments, under certain
circumstances and certain conditions is done for smooth
administration of justice.

6.5. Event Analysis/Micro Analysis- ‫تحليل الواقع‬

It is a frame analysis. It is a precise beginning and endings of the

events within specific boundaries. The example thereof may be taken
up as the assembly for the appointment of First Caliph wherein the
two groups advanced their reservations and ultimately come to a
definite conclusion.

7. Inter-se application of the above categorization

The above mentioned categorization is not independent of

each other. This arrangement is made for the purpose of a facility for
a reader to understand the work in a simple and easy way. However,
the rules of making an analysis under the head of a speech may be
applied to the category of a text and vice versa. Same is the position
with respect to the last head (6) of common applications to the
speech and text.
CONCLUSIONS

These are the rules, principles and guidelines, in brief, under

which the authenticity, reliability and validity-essential components
of a research-of a fact under study and research may be testified,
multiplied, finalized and judged to reach a sound and just conclusion
in Islamic Studies, and the same may be extended to the disciples of
Social Sciences such as Urdu, English and Legal, as well. Further
that; it is the flexibility of these analyzing rules that has made the
applicability of Islamic Injunctions as universal and befitting with all
of the situations due to change in time, space, and place as compared
to Old and New Testaments.

BIBLIOGRAPHY

Chandler, Daniel. (2001/2007). Semiotics: The Basics. London: Routledge.

Lidov, David (1999) -Elements of Semiotics- New York: St. Martin's Press.
Franzosi, R. P. (2004) From Words to Numbers: Narrative, Data, and Social
Science. New York: Cambridge University Press
Giele, J. Z.,& Elder Jr., G. H. (1998). Methods of Life Course Research:
Qualitative and Quantitative Approaches. London: Sage.
Jack Katz (2001) "Analytic Induction," in Smelser and Baltes, (eds)
International Encyclopaedia of the Social and Behavioural Sciences.
Jenna Burnell 1995 to 2003- What is considered to be Research- James Cook
University
Krippendorff, K. (2004)- Content Analysis: An Introduction to Its Methodology-
2nd ed. Thousand Oaks, CA: Sag
Mishler, E. G.(1986). -The analysis of interview narratives- In T. R. Sarbin (Ed.),
Narrative Psychology New York: Praeger.
Mona Saddique-O n t h e p a t h t o m u t u al r e s p e ct - 08 Tablet 23 Sept 06
Sidd 20/9/06
Stembrouck, S. (2004) -What is meant by "discourse analysis"?
http://bank.rug.ac.be/da/da.htm
Weber, R. P. (1990) Basic Content Analysis. 2nd ed. Newbury Park, CA: Sage.
Wodak, R & Meyer, M. (2001) - Methods of Critical Discourse Analysis- London:
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Znaniecki, F. (1934)- The method of sociology- New York: Farrar & Rinehart.

‫عربي مراجع ومصادر‬

Al-Shafi’i- al-Risalah, Cairo : Bulaq 1321 A.H

Al-Shaybani al-Asl, Cairo: Matba’ah Jami’at al-Qahirah, 1954
Ibn al Subki, ‘Jamu’al Jawani’, alongwith the commentary by al-Mahalli and al-
Bannani, Cairo, 1292 A.H.
Sadr al-Shari’ah, al-Tdwdih, Cairo, 1957
Al-Shawkani- Mohammad bin Ali bin Mohammad- Irshad al-Fuhul, Cairo,
1347A.H
Al-Ghazali, al-mustafa, Cairo, 1937
Al-Sarakhsi, Usul al-Sarakhsi, Cairo, 1954
Al-Bazdawi- Usul al_Bazdawi, on the margin of Kashf al-Asrar, Cairo
Sadr al_Shari’ah, al-Tawdih, Cairo, 1957

---------------------------------
akarim50@hotmail.com.