Im┐m Biq┐‘┘ and the Repitition in the Qur’┐n

Mukarrar┐t-ul-Qur’┐n means the repetition of any ┐yah or story in the Qur’┐n.
Im┐m Biq┐‘┘, in his commentary Na╘m al-durar f┘ tan┐sub al-┐y┐t wa-’l- suwar, is of
the view that such repetition is not repugnant to the eloquence of Qur’┐n, rather it
adds to its beauty and conveys specific meanings in a particular context. Moreover,
the Qur’┐n never repeats the full description of an event but only a particular
section which is closely related to the theme of the second s┴rah. In addition to
describing this as a principle, Im┐m Biq┐‘┘ also presented numerous arguments for
it in his commentary. The present article investigates these arguments.

Contradiction & Harmonization in Legal Evidences: A ╓anaf┘ Point of View
Some renowned ╓anaf┘ jurists of the latter period have asserted that in case of a
conflicting legal evidences (adillah), the ╓anaf┘ School first opts for abrogation
(naskh), failing which it goes for preference (tarjih) and finally it tries reconciliation
(jam‘). This view has generally been accepted by the modern scholars. However, a
thorough review of the classical manuals of the Hanafi School, both on legal
theory (usul al-fiqh) as well as law (fiqh) reveals that this view does not accurately
represent the ╓anaf┘ methodology for resolving conflicts. The present paper
explores the ╓anaf┘ manuals to accurately determine the ╓anaf┘ methodology and
also to find out the reasons which led the later ╓anaf┘ jurists to present a different
picture. For this purpose, it compares the position of the Hanafi School as chalked
out in U╖┴l al-Sarakhs┘ and U╖┴l al-Bazdaw┘ with the one presented in al-Ta╒r┘r of
Ibn al-Hamm┐m and Musallam al-Thub┴t of al-Bih┐r┘. Then, it analyzes three
instances of detailed exposition of the ╓anaf┘ view in the most authentic manual of
the ╓anaf┘ fiqh, namely al-Mabs┴t. It concludes that the ╓anaf┘ School first
determines the grading and strength of the conflicting evidences; then, it derives a

the places where they are found and the people for whom they have been used. This article studies these titles. if that is not possible. it presumes that the superior evidence has abrogated the subordinate evidence. . They have been used for religious and political figures in Islam history to represent various dimensions of their personalities. Sometimes these titles represent reality and sometimes they exaggerate the qualities of those to whom they are attributed. and we can find them in several historical monuments.general principle from the superior evidence. it abandons the subordinate evidence presuming that the narrator may have committed a mistake in understanding or narrating this evidence. Bengal was ever very rich and elegant for its monumental inscriptions containing such titles. after this it interprets the subordinate evidence in the light of the superior evidence. Worldly Grandeur and Desire for Paradise: The Diversity of titles in the Islamic Inscriptions of Bengal The titles have been a symbol of divergent civilizational and cultural meanings. if even abrogation is not possible.