Prof - Dr.Muhammad Yousuf Sharjeel & Dr. Imran Khan PDF

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Semantic Explanations of Metaphoric Verses…..
Imran Khan
Semantic Explanations of Metaphoric Verses

of Soorat-ul-Baqarah in English Translations
among Selected Muslim Scholars, A Meta-Study
*Imran Khan
**Dr. Muhammad Yousuf Sharjeel
Hamdard Institute of Education & Social Sciences
Hamdard University, Karachi
Abstract
Translation loses the essence of the Semantic

meaning of the text. Metaphor which is itself complex to
comprehend as compare to colloquial speech might not
be translated with its significant meanings. English
translators of Quranic text translated the Metaphoric
Language used in Soorat-ul-Baqara into English and
used their own wording to elucidate the hidden meaning
of Metaphoric Quranic Language which is celestial and
divine. This study was done to figure out the
approximate chances of its exact translation and helped
the reader to select the one out of many on the authentic
set standards settled by linguists of both the languages.
In case of untranslatability of it, alternatives were
discussed with appropriate recommendations.
Purposive sampling was used to achieve the finest
results and all the translations were scrutinized on the
basis of linguistic eloquences of Arabic and English
with theological understanding.
Keywords: Translation, Metaphor, Quran, Divine Text,
Untranslatability.
1.0 Introduction
Holy Quran is the most well-known and read book of the World
asdepicted from its name which means the book which is recited the
most (Naeemi, A. Y., 2000). This is a historical fact that the Quran is
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the only revealed/ divine book which is still found in its original form
as it was revealed about 1385 years ago as per solar calendar and 1438
years ago as per lunar calendar approximately (Ghazi, D. M., 2009).
Like many other famous books of different creeds and literature,
Quran also has its translations in more than 200 hundred languages of
the world and English is one of them. English which is the Lingua
Franca of the age (Jenkins, 2009) has diversity of genres and most of
the modern literature is produced in it. English Translations of the
Holy Quran is also a specific area of English literature which carries
more than 150 translations of this divine book.
This study was done to analyze 11 of the major English
Translations of Holy Quran and to figure out whether they are meeting
the eloquence of this divine text which is unparalleled according to its
own claim or there is some lacking in them linguistically which
isaserious offence.To protect the real meanings of Holy Quran which
were explained by Prophet Muhammad ‫ ﷺ‬in his life time to his
companions through his Ahadith and actions, was the ultimate purpose
of it.
2.0 Research Methodology
2.1 Research Strategy
Qualitative research methodology was used in this research that
involved comparison, description and analysis. Purposive sampling
was used to get the prompt and appropriate results from the study. 11
specific translations of different great scholars of their time, sects and
countries were taken for analysis to clarify the picture and to coin the
best possible results of the research.
2.2Research Instrumentation
This was a Library based research which was consisted of
document analysis. All the translations were put together and they
were analyzed in the light of Original Quranic Text and eloquence of
Arabic and English Languages. Different books, including published
translations of the mentioned scholars, English to Arabic and Arabic to
English Dictionaries and general literature of both the languages
including poetry and prose was used to scrutinize the material.
2.3 Data Collection
Data was collected from specific parts of selected English
Translations of Soorat-ul-Baqara and all the commonly accepted
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metaphorical verses with some additions were selected for analysis

according to the examples of Jalal UddinSayyuti and Bahadur Bin
Abdullah Al-Zarkashi which could thoroughly clarify the picture and
the theme of the study because their work in the field of Uloom-ul-
Quran (different branches of knowledge of Quran) was accepted in
majority of the Muslim sects because of their detailed comprehensive
discussions and expertise on the topic.
2.4 Data Analysis
Translations of relevant parts of one, two, three or more
translators were chosen for the metaphorical verses of Soorat-ul-
Baqara which were analyzed by applying the rules of the eloquence of
English and Arabic. Incase of any weakness in the translation, the
weakness was mentioned in the light of general Muslims beliefs and
specific rules of Arabic and English linguistics.
3.0 Discussion and Conclusion
After analyzing the 20 metaphorical verses of Soorat-ul-Baqara
the following results were found:
3.1 No Translation is Perfect
The first and most important thing which has come out after a
detailed analysis of the metaphorical verses of Soorat-ul-Baqara is that
no one’s translation is perfect which can be considered as a perfect
replica of the Holy Quran in English language. Every single translation
has some positive and negative attributes which include some findings
in them. Metaphorical verses have not been translated as they should
have been done by different scholars at different places which could be
due to their lack of understanding of the second language or because of
disability of English to carry the burden of Quranicdiction in its true
sense.
3.2 Inclination of Translators is involved
It is one of the weakest areas of the translations that personal
understanding of the translators is involved in the translations of the
verses instead of the Revealer’s view point. Therefore, the translations
should be avoided because each translation has the view point of the
translator which might misguide the reader/s from the true meaning.
Likewise there are multiple examples found in the translations of
the Quran where personal understanding of the translators were
involved which might derail the common reader who wish to
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understand the Quran via these translations and translators will be

ultimate responsible of their misunderstanding out of their all sincerity.
3.3 Reader wills Remain Confused
Conflicts which emerge in the form of different meanings of the
same verse normally distort the understanding of a believer.
Sometimes connotation of the verse has been changed up to that extent
that even if the original text is removed, the difference of opinion
might lead the readers to the different directions. Some words have
been added there which do not have any equivalent in the source text
which is the first point to be considered for translation.
3.4 Reader will Read the Text from the Eyes of
Translator
If it is said that a common reader should follow one translation to
save him/herself from confusions, it ultimately means that s/ he will
understand the Quran from the view point of the translators instead of
the revelation of God. Therefore, the Quran, which is guidance for all
is seen with the limited view point of that translator. No translator has
ever claimed about the perfection of his/ her translation, it means that
they knew their limitations and in the beginning of all the translation,
all translators accept their weaknesses and chances of flaws in their
work, so how can their work be selected as a guidance for all?
Logically it should be kept in mind that the translator of Quran is
exactly of the same status in following the commandments of God as a
common reader and believer. His status is not significant at all as a
respondent because s/ he is also responsible to follow Allah’s
command as a common believer. So how can be a respondent of the
same status might illustrate the order of the authority to the other
respondents of the same status? Whatever s/ he understands, it is for
him/ her, not for others because there is a possibility of mistake at
every level. If this view point is considered at any level, the status of
translations might be assumed itself.
3.5 ‘Mutashabihat’ will turn into ‘Muhkamat’
Another serious issue which is quite easy to understand for the
students of Quran is that due to translations, the verses which are
called ‘Mutashabihat’ (Quran 3: 7) will turn inevitably into ‘Muhkamat’
because specific meanings have been decided for them. Logically,
‘Mutashabihat’ of Quran loses their status when they are translated
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with specification of certain meanings by a translator. When all verses

are translated, the purpose of Quran’s 3: 7 is lost completely.
If any of the Mutashabihat’s meanings are considered as being
the correct one as it is consciously or unconsciously done by the
followers of the respective scholars, that belief that the translation is
the actual meaning of the Mutashabih verse will take the verse out of
the category of Mutashabihat because Mutashabihat remain
Mutashabihat until its meanings are not decided. If they are decided, it
falls in the category of Muhkamat and loses its status of Mutashabih.
3.6Status of Quran is interrogated
Another problem that Quran is not the prose or the poetry is
questioned due to its translation. It has been decided that the World
was familiar with prose and poetry before the revelation of Quran but
after its arrival the third genre was introduced in the history of
literature which was even surprising for the Arabs and was the real
reason of their surrender opposite to the eloquence of the Quran.
If this Quran is translated, as it is being done by Muslims, it
means there is no significance in the genre of Quran. If its meanings
can be transformed in to any other language, then it does not remain
distinctive. Additionally, the translation of Quran into prose or poetry
effects its meaning rationally because it has been examined several
times that the change of genre changes the effect of the text. So, to
save the Quran from undue interrogation which is caused by the undue
actions of Muslim scholars, translations should be avoided, otherwise
its sanctity might be questioned on logical grounds because this undue
action of translation by Muslim scholars was not demanded by God
because ‫(ﺧﯿﺮ ﮐﻢ ﻣﻦ ﺗﻌﻠﻢ اﻟﻘﺮآن و ﻋﻠﻤہ‬Al-Bukhari, 1999) does not demand
the translation of Quran but to spread its teachings which can be spread
without its translation as was done in the early times of Islam.
3.7‘Divine Language’ and ‘Human Language’ is Mixed-
up
There is an obvious difference in ‘Divine Language’ and
‘Human Language’ and both have totally different protocols. If they
are mixed up, as it is consciously or unconsciously done in translations,
both lose their specialty which is against their protocols.
Quran is not a piece of poetry as it is declared ‫و ل‬and nor
the soothsaying which is generally done in prose as it is mentioned ‫و‬
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‫ ل‬but rather it is revealed by the God of the creatures as

categorically stated in Quran 69: 43. If this ‘Divine Language/ Text’ is
translated by any of the human being without any distinction of his/ her
religion, status, cast or nationality, it is transformed in to ‘Human
Language’ and therefore, the divine language is lost. One important
point, which should be clear, is that the issue is not only of the ‘same
status’ because no one claims that his/ her translation is of the same
status of the Quran but it is the issue of the readers of translations who
read it as their primary source of information because of their
unawareness of Arabic, they are misguided by considering it as the real
message of God which it is not in reality. The translation is simply an
understanding of God’s message by a translator which might be wrong
as well and cannot be given the status of‫س‬ِ ً‫ّ ا‬ (the guidance for whole
humanity) as is unconsciously done by the followers of the respected
translators.
3.8 Phonetics, Rhythm and Rhyme of Quran has become
Meaningless
Phonetics, rhythm and rhyme of Quran have their own
importance in the Quranic Studies. Several great scholars of their times
mentioned the importance of it in their respective books. In case of
translations, phonetics, rhythm and rhyme of Quran are lost in such a
way that they lose their essence and importance. No translator can
carry this beauty of the text in his/ her translation which is one of the
unique features of the Quranic text. Reader of translations can never
understand this aesthetic beauty of the divine book which makes it
different from the others.
3.9Importance of Quranic Diction is Lost
The Quran dumbfounded the Arabs with its kind, language,
register and genre.Arabs brought many different linguists and experts
of different fields of linguistics and literature of that time to encounter
the Quran and its verses but none of them could defeat its eloquence.
This shows, the words which are used in Quran are the same which
were common amongst the Arabs of that time because none of them
claimed that they were unfamiliar with any of its words but the
sequence, metaphorical use and arrangement of these words was
something unique which was challengeable for them and made them
stunned. In case of translations, the unique string of words which are
organized like pearls in a necklace, is ignored completely and the
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reader just tries to understand the message of the verses by ignoring the
rest of the beauties of the divine text. Message and meaning of the
divine text is important but according to the Hadith of Prophet
Muhammad ‫ﷺ‬, when a person reads one letter of the Arabic
Quranic text, he is rewarded ten virtues which shows that the words
and their arrangements is also important because ‫ا‬, ‫ ل‬and ‫ م‬are 3 simple
letters of Arabic but if they are recited with the intention of the
recitation of Quran, they secure 30 virtues for the reader even though
the reader does not understand the meaning of the verse.
4.0 Conclusion
In a nutshell, the detailed analysis of the translations of the
metaphorical verses of Soorat-ul-Baqara show that all the translations
fall short in providing the exact meaning of the Quranic text. Hence
with the passage of time people continue to be misguided by simply
reading the translations instead of the original Quranic text which
should be avoided.
References
Al-Bukhari, M. B.; 1999.Sahih Al-Bukhari. Darussalam.Riyadh, Saudia: 901.
Al-Zarkashi, M. B.; 2011.Al-Burhan Fi Uloom-il-Quran.Dar Al-Kutub Al-
Ilmiyah. Beirut, Lebanon: 379-398.
As-Sayyuti, J. U.; 2008.Al-Itqan Fi Uloom-il-Quran. Dar-ul-Isha'at.Karachi,
Pakistan: 110-123.
Ghazi, D. M.;2009. Muhadirat-e-Quran. Al-Faisal Nashiran.Lahore, Pakistan: 105.
Holy Quran
Jenkins, J.; 2009. English as a Lingua Franca: Interpretations and Attitudes.
World Englishes, 28 (2), pp. 200-207.
Naeemi, A. Y.; 2000.Tafseer-e-Naeemi. Zia-ul-Quran Publication.Lahore,
Pakistan: 19.
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Collective Ijtihad: Concept, Evolution & Development
Shahzadi Pakeeza
Collective Ijtihad: Concept, Evolution &

Development
Dr.Sahzadi Pakeeza
Assistnat Professor
Departement of Islamic Studies
Fatima Jinnah Women University, Rawalpindi
Abstract
Ijtihad is an important source of finding solutions to

the newly emerging issues in the light of Quran and Sunnah
by juristic efforts in an extraneous manner. Ijtihad has been
much emphasized in Islam. It is a rational, questioning and
analytical approach, based on the Quran and on the
teachings of the Sunnah, for understanding religious matters.
Collective Ijtihad is a new phenomenon that helps to have
experts’ opinions with consultation and their agreement
which makes it an authentic ruling on a Shari’ah problem.
The aim of this paper is to evaluate the concept of Ijtihad
through the course of history and to clarify the concept of
collective Ijtihad with a focus on its importance and
significance. The study is descriptive in nature and implies
an analytical approach to see how collective Ijtihad
materialize into an important aspect of research by the
jurists to deduce laws through different stages of
development of Islamic Law. The study concludes on
marking the importance of collective Ijtihad in present times
and its applicability for upcoming problems.
Key Words:Ijtihad, Collective Ijtijad, Islamic Jurispurdance,
Introduction
Life is a continuous process and forces of life keep changing
under its effects. The aim of law is that all demands of life are met in
such manner that its movement continues in the right direction without
any difficulty. With the changed life, earlier laws and rules made in
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Shahzadi Pakeeza
accordance with objectives and priorities of its own time fail to address
the newly emerging complications of life. So if one finds any problem
he should first look to Quran if he doesn’t find any ruling in Quran
then he should concern Sunnah if Sunnah is also silent onthat issue he
should then do Ijtihad on it with the help of Quran and Sunnah. In
Islam, the Holy Qur’an and Sunnah hold permanent, abiding,
unconditional and immutable position as a source of law. Therefore
whenever the process of law-making is taken on at any level at any
time and in any situation, it would surely be subservient to the Holy
Qur’an and Sunnah1.
Ijtihad is an expert reasoning endeavor conducted in accordance
with inferential and deductive method to formulate, reconstruct,
elaborate, expand and enforce Islamic laws in the light of the Holy
Qur’an, Sunnah and Ijma‘(consensus).Ijtihad is an intellectual and
rational endeavor to find the solutions of day to day matters. Ijtihad has
been much emphasized in Islam. It is a rational, questioning and
analytical approach, based on the Quran and on the teachings of the
Sunnah, for understanding religious matters. Time and again the Quran
says that its verses are for thinkers. It stresses the exercise of the
sensible mind. Quran says:
“Do not treat Allah’s signs as a jest, but solemnly
rehearse Allah’s favors to you, and the fact that He sent
down to you the Book and wisdom, for your
2
instruction.”
This verse shows that Book and wisdom are prerequisites to keep
society on track and a progressive and right path. The Book has laid
down the foundations, but onehas to be wise in taking steps to build the
3
lives upon it through the course of time. A process in which one
exerts efforts to full capacity in order to acquire exact or probable
knowledge or reach judgment in a given case is known as individual
Ijtihad. Collective Ijtihad starts at the time of prophet (S.A.W) but it
was properly organized in 20th century.
I. CollectiveIjtihad (‫ ا د‬ ‫)ا‬

Collective Ijtihad is a new method formulated by contemporary
scholars in response to modern issues and developments.This word
collective Ijtihad is derived from two words ‘collective’ and ‘Ijtihad’.
The word collectiveis ‫ ع‬in Arabic so its ‫ا‬Theword‫د‬ ‫ا‬derived
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Shahzadi Pakeeza
from the word AllamaIbnManzoorAfriqi said means ‘group of

people’ and the word means ‘a place where people gathered’ The
word‫ ا د‬is derived from the root word ‫ﺟﮩﺪ‬.Allama Abu al Hasan Ali
bin Ismail Ibnsayida said that ‫ﺟﮩﺪ‬means hardship and
difficulty.IbnManzur al‑Misri says: Jahd and juhd mean power and
strength while gives the sense of power and strength. He states that
Ijtihad and tajahud mean exertion of power and strength.4
Ijtihad is defined as to leave no stone unturned in the efforts
made for finding out the rule of Shari’ah by the ‫ ون‬.5It may also be
understood as putting in the complete efforts by the jurist to find out
6
the Shari’ah rule. Ijtihad is also taken as exerting strenuous efforts for
7
comprehending and deducing a rule of Shari’ah. Al-Shawkani, and al-
8
Subki have also defined Ijtihad in similar manner. Theagreement of
jurists, on a specificruling of Shari’ah after they have exerted
meticulously for deducing rule from existing sources, is called
collective Ijtihad. When the number of mujtahidun of Umaah of the
Holy Prophet (S.A.W) agreed on one solution of existing issue, it is
collective Ijtihad.
DrSalih bin Abdullah bin Hameed combined all the definitions
of different scholars and invent a new definition of collective Ijtihad.
He said:“When the group of the jurist put all their efforts on a certain
issue it is known as collective Ijtihad”9
II. Collective Ijtihad in Prophetic Era and
itsMethodology
Both Quran and Sunnah are in the favor of collective Ijtihad.
Allah almighty says to prophet (S.A.W) to consult in different matters
with his companions. In Quran Allah says:
10
“……..and consult them in the matter”
Hadrat Abu Huraira R.A and HadratIbnAbiHatim explained the
tafseer of this verse and says “We heard from yunus bin Abdullah Ali
that he heard from IbnWahab that he heard from Sufyan bin Aiyana
that he narrated it from mumaar then Ibnshahab that Hadrat Abu
Hurairah said that I never saw a person to consult so much with his
companions than prophet (S.A.W).”
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Shahzadi Pakeeza
Some scholars said that in the time of prophet S.A.W there was
not need of consultation becauseQuran has revealing at that time and
Allah almighty already revealed commandments of different issues.
But Allah Almighty said to prophet S.A.W to consult because this will
becomehis Sunnah for the rest of the Ummahand whenever issue raise
in future people consult with each other and think that it is the sunnah
of our prophet(S.A.W).Allah knows each and every thing and he
knows that what will happen in future.
Allah Almighty tells in Quran about consultation process
between prophet S.A.W and his companions:
“And those who obeyed the command of their Lord and
established prayer and their affairs are decided by
mutual consultation and they spend something out of
our provision in our way”11
After this verse was reveled prophet (S.A.W) started consulting
with companions of the Holy Prophet (S.A.W) more than before.This
consultation has different kinds. Sometimes he asked questions from
one group of companions about any incident as in the battleof Uhud he
consulted with ansaar and muhajireen that whether they should fight in
Medina or outside the Medina and about the battle-field;sometimes he
only consult with some specific companions which were mostly first
four caliphs. He also advised his ummah to consult. Prophet(S.A.W)
consulted with companions of the Holy Prophet (S.A.W) in various
matters, for example: 12
Examples of Collective Ijtihad at the time of the Holy Prophet
(S.A.W)
Consultation about azaan (call to prayer). Before Hijrah there
was no proclamation of azaan but when Muslims migrated to Madinah
they pondered regarding calling Muslims for prayer. Theybrought the
issue to the Holy Prophet S.A.W and he consulted with other
companions. Some opine to use any instrument which create noise and
people came to mosque on its sound but prophet didn’t liked this
opinion and said that it will resemble with Jews. Then Hadrat Abdullah
bin Zaid said that he saw in a dream the proclamation of azaan,Hadrat
Umar R.A also saw the same dream; Prophet S.A.W liked this opinion
and ordered Hadrat Bilal R.A to call azaan.
 Consultation for the battle of Badr
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Shahzadi Pakeeza
 Consultation about the prisoners of Badr whether kill them or

take any ransom from them. Hadrat Umar R.A advised to kill
them but Prophet S.A.W didn’t like this opinion then Hadrat
Abu Bakr R.A stood and said to Allah’s messenger what do
you think if we forgive them and take ransom from them,
Prophet S.A.W smiled and liked his opinion.
 Consultation for the battle of Uhud13
 Consultation for the battle of Trenchwhen Prophet
Muhammad (S.A.W) heard that Makkans would attack
Madinah, he summoned his companions and had a meeting
about the defense of Madinah. During the meeting
HadratSalman Farsi, an Iranian, described a strategy of defense
carried out in defending a city in Iran. In accordance with that
strategy, deep and broad ditches would be dug around Madinah
and the city would be defended like that. Hadrat Muhammad
(S.A.W) liked it; they defended Madinah in accordance with
that strategy and became successful14
 Consultation for the wages of Quran scribes
 In the Trench war about Asr prayers:Different opinions of
companions of the Holy Prophet (S.A.W)
 Consultation about the incident of Ufak
 Consultation about the governorship of HadratMuaz Bin
Jabal R.A
 Consultation about treaty of Hudaybiya15
III. Evolution and Development of Collective IjtihadIn

the Era of Companions of Prophet (S.A.W)
After the death of prophet (S.A.W) companions of the Holy
Prophet (S.A.W) also followed the path and consult with each other on
different issues. First incident of collective Ijtihadafter the death of
prophet (S.A.W) is the selection of first caliph which was chosen with
full consultation of ansar and muhajeren. Examples of such incidents
can be found in Abu Yusuf’s Kitab al-Kharaj, al- Qasimibn ‘Abd al-
Salam Abu Ubayd’s book Kitab al-Amwal etc.16
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Shahzadi Pakeeza
a. During Caliphate of Hadrat Abu Bakr (R.A)

Hadrat Abu Bakr(R.A) also had same method when he faced any
difficulty or problem he first looked it in the book of Allah if he didn’t
find any rule in the book of Allah he then refer to the traditions of
Prophet S.A.W if he didn’t find anything it he then consulted with
other companions and called a group of people and said that any one of
you heard from prophet (S.A.W)any ruling about this issue. If any
authentic person told him about any tradition of the Holy Prophet
(S.A.W) he thanked to Allah Almighty that such people are present
who safe the traditions of Prophet (S.A.W)but if he didn’t find any
traditions of prophet S.A.W from other people he then gathered the
most rational and intelligent people and then consult with them about
that issue.Others events on which Hadrat Abu Bakr (R.A) consulted
with companions are17:
 Consultation for the legion of HadratUthman bin Zaid:
Prophet (S.A.W) send HadratUsama bin Zaid for the correction
of some apostate tribes, but then Prophet (S.A.W) died and
companions consulted on this issue that whether we call
HadratUthama bin Zaid back or not but Hadrat Abu Bakr (R.A)
said that this is the decision of Prophet (S.A.W) so we can’t
change it.
 Consultation for the killing of apostates: after the death of
Prophet (S.A.W) there were some people who rejected to
fulfilled some of the basic rulings of Islam or some of the
fardahkam like Zakat so Hadrat Abu Bakr (R.A) decided to
killed them and Hadrat Umar (R.A) also agreed on his decision
 Consultation for the compilation of Quran: In the time
Prophet (S.A.W) Quran was in the hearts of believers but it was
not in book form, many companions wrote it on different things
like branches of dates, stones and on lather. In the era of
Hadrat Abu Bakr (R.A) there was a person
namedmusailmakazaab who declared himself a nabi, (a person
in the distant part of Arabia made the claim of being the
prophet.Abu Bakr (R.A) sent army where a battle was fought to
bring the false claimer to justice. During the battle, in Muslim
casualties there was a high number of Huffaz (person who
memorize Quran). On this increasing number of causalities of
Huffaz, Hadrat Umar (R.A) became concerned and he advised
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Shahzadi Pakeeza
Abu Bakr (R.A) to pay attention on the matter and work

towards compilation of Quran in a book form. Hadrat AbuBakr
assigned this task of compilation to HadratZaid Bin Thabit
(R.A).
 Consultation on the matters of battles: it was the methodology
of Hadrat Abu Bakr (R.A) to consult with expert people on the
matters of battles and received advices from them. There were
the words of one narration are18:
a. During Caliphate of Hadrat Umar (R.A)
In general, the companions of the Prophet (PBUH) kept the spirit
of shura alive by seeking counsel and giving advice. This practice was
so prevalent that people approach their leaders without fear. Hadrat
Umar (R.A) the second caliph also had same methodology of
consultation as Hadrat Abu Bakr (R.A) and he even appointed some
advisors for him.
When Umar (R.A), the second caliph, was on his death-bed, he
instructed that his successor be selected by mutual consultation among
six companions. HadratUmar (R.A) like Hadrat Abu Bakr (R.A) also
ordered his commanders to consult with other expert commanders on
the matter of battle.
In the time of prophet (S.A.W) when there was some person who
drunk prophet S.A.W ordered to beat him so people started beating
him what they had on their hands at that time no matters it is shoes or
shawl or any stick this is because he feel embracement, some
companions counted this that it is 40 in numbers. In the era of Hadrat
Abu Bakr (R.A) it remained same. But Hadrat Umar (R.A) consulted
with other companions on the punishment of wine drinking and Hadrat
Ali (R.A) said that when anyone is in the state of drinking wine he start
using fowl languages and he even blame on someone, so for him it
should be a punishment of Qazaf.19
b. During Caliphate of HadratUthman (R.A)
With the spread of Islam, people from non-Arabic cultures

also became Muslims and since Arabic was not their mother language
there was difference in pronunciation of Arabic in general and Quran
in particular. In the era of HadratUthman (R.A) it was reported from
Huzaifa Bin Yaman that the Quran is being recited in different
languages which could create difference of meaning
~ 16 ~
Shahzadi Pakeeza
HadratUthman (RA) took notice of it. To abolish this issue,

HadratUthman (RA) requested HadratHafsa (RA) to provide the past
compilation of Quran so that more copies could be made out of it.
Moreover, He also formed a committee consisting of HadratZaid bin
Thabit (RA) and a few other Companions to make sure that they agree
on the pronunciation of the original copy and produce more versions of
that copy in the very same way.Thus, in the period of HadratUthman
(RA) copies of Quran were fashioned with a single version and then
20
were spread to all the Muslim states across the Asia.
IV. Collective Ijtihad in the Era of Tabieen
In the period of tabeen collective Ijtihad also considered for
solving the problems, there are the words of one narration.When
people find any difficult in any issue first see that what Hadrat Umar
did and said on that issue because Hadrat Umar (R.A) was the person
who never do anything without consultation.21
Collective Ijtihad of
In the time of tabieen there were seven fuqaha in Madinah which
were known as these‫ ﻓﻘﮩﺎ؛‬had educational meeting in which they
consulted witheach other on different issues. There were seven fuqha
in Madinah who gave their opinions, they wereSaad bin
Musaiyab,Sulaiman bin Yasaar, Salim bin Abdullah,Qasim bin
Muhammad,Urwa bin Zubair, Ubaidullah bin Abdullah bin Utba and
kharja bin Zaid.When any problem came to them they consulted with
each other and qazi of that time do not gave his decision of any issue
22
until he first put itinfront of.
These gained a lot of knowledge from Companions of the

Holy Prophet (S.A.W) and compiled their opinions in book form.
Other than these there were some more names among tabeen
which were very prominent at that time, those were:
 Ata bin Abi Raba'
 Muhammad Bin Muslim Bin ShahabZuhri
 Imam Nafey23
All these tabieen lived in different areas and keep on contributing
their knowledge in lectures and guiding people about new issues.
~ 17 ~
Shahzadi Pakeeza
Consulted decisions of Judges Hadrat Umar bin Abdul Aziz in

his period ordered judges that if they do not find any rulings in Quran
Sunnah related to any issue they should than consult with some expert
24
scholars.
Consultation of scholars on letters: As Islam spread in
different states and scholars of Islam were in different states, in this
period scholars shared their opinions with other scholars on letters they
wrote letters to each other and asked their opinions on certain issues.25
Arguments of different Jurists: Sometimes jurists argue with
each other on some issues and in the form of dialogues they consulted
with each other, these dialogues later came in the category of collective
26
Ijtihad.
V. Collective Ijtihadin the Era TabaTabieen and Four
Schools of Thought
There were many scholars and TabaTabieen who gained
knowledge from tabieen. From those scholars there were some who
reached on the level of absolute Ijtihad and established their own
schools of thoughts ,common people liked their fatawas and accepted
them and gave them the title of ‫آﯾﻤہ ارﺑﻌہ‬.27
There were almost thirteen scholars at that time who had
absolute Ijtihad, they established their schools of thought and became
models for the people, they were Sufyan bin Aaina in Makkah, Malik
bin Anas in Madinah, HasanBasri in Basra, Abu Hanifa and
SufyanSuri in Kufa, Awzai in Sham, Shafi and Lais bin Saad in Egypt,
Ishaq bin Raho in Nishapur, Abu soor’Ahmed’DawoodZahiri and
IbnJareer in Baghdad. In these schools of thought there were some
schools that remained same and implemented from that time till today
but some were closed down because of different reasons.
Similarly IbnJareerTabri had separate Fiqh and SufyanSori and
Dawood bin Sulaiman had separate Fiqh.All these Fiqh started getting
finished for different reason. Some other practiced 100 or 200 years
but later on assimilated in any of similar Fiqh like:
 IbnJareerTabri and Imam Shafihad a very slight different which
faded off in the course of time and both assimilated in each
other
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Shahzadi Pakeeza
 Imam Awzai opinions were similar to Imam Abu Hanifa’s

opinions so both of them get merged together
The remaining Fiqh and schools which exist are eight in numbers:
 HanafiFiqh
 Maliki Fiqh
 ShafiFiqh
 HanbaliFiqh
 JafriFiqh
 IbadhiFiqh
 ZahidiFiqh
28
 ZahiriFiqh
Establishment of Fiqh Sects and Schools
In this period there were some schools in Kufa and Madinah in
which there were consultation on some issues. These majalis were not
like today’s academies and these majalis have not any specific
members but the experts and educated people of that time gathered and
consulted on issues and gave their own opinions, and in this way a
fatwa concluded. Two most importantmajalis of that time were:
School of Medina: In Madinah Imam Malik established
“Educated Committee”, he was well knows amongst people and
considered his opinion more authentic. This committee was only
opened for people of Madinah, not anyonefrom outside the Madinah.
School of Kufa: As in Madinah there was one school in Kufa
established by ImamAbu Hanifa and his students. Imam Abu Hanifa
used to give training in a very different manner. He never dictated his
opinions; he only allowed admission to those students to his school
who already have got a sound knowledge of different disciplines of
religions. During different discussion between Abu Hanifa and his
students, this discussion reached to the level of collective
Ijtihad.29Collective Ijtihadwhich started at the time of prophet (S.A.W)
is doing much progress and it is the easiest way to solve the problems
of society.
Theoretical framework of collective Ijtihad
The theoretical framework of collective Ijtihadis as under:
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Shahzadi Pakeeza
 Collective Ijtihadis ranked lower than Ijma but higher than

individual Ijtihad.
 Collective Ijtihadis preferable than individual Ijtihad.
 Role of collective Ijtihad is essential to Islam’s continuity and
survival in the modern world.
 Collective Ijtihadmay not possess the characteristics of Ijma.
 Collective Ijtihad committees should consist of jurists who possess
the rank of mujtahidun as well as researchers of Islamic law.
Nevertheless, greater number ofmujtahidunmaylead to a beneficial and
reliable conclusion.
 Collective Ijtihadcommittees must be constituted with subject
30
experts for a deep insight understanding and a thorough discussion.
Mujtahid of collective Ijtihad must be expert of the
knowledge of the Qur’an and of Arabic literature. A mujtahid must
know the Qur’an with all the Traditions and explanations.He must
have an excellent knowledge of the traditions of Holy Prophet
(S.A.W).He must know their source, history, object, andtheir
connection with the laws of the Qur’an along with a deep knowledge
of all the sciences of the Law and a complete knowledge of the four
schools ofjurisprudence.31
Conclusion
Collective Ijtihad is discipline which is old yet new in its essence.
The contemporary,difficult and complex problems are resolved by a
consultative opinion of jurists who are experts in their fields thus
addressing to the complex needs of the society became much easier.
This practice of a collective discussion by subject experts not only
helps in reducing extremism and disintegration among Muslims but
also induces unity and bonding against factions. This procedure is
followed bymany Muslim countries as the complex issues need to be
solved with modern perspectives.
References
1. Qadri, Muhammad Tahir, Ijtihad: Meanings, Application & Scope (Lahore:
Minhajul Quran publications, 2007). P. 26
2. Surah Baqarah: 231
3. Qadri, Muhammad Tahir, Ijtihad: Meanings, Application & Scope (Lahore:
Minhajul Quran publications, 2007). P. 25
~ 20 ~
Shahzadi Pakeeza
4. Zubair, hafiz Muhammad, Asar i hazir me IjtimaiIjtihad. (Lahore: Punjab
University, 2010) p. 75-77
5. Sayf al-Din al-Amidi, Al-Ihkam fi Usul al-Ahkam, (Tab‘atRabitah al-‘Alam al-
Islami, 1387), 4:141. Vol 1
6. Ibn Amir al-Haj, Al-Taqrirwa al-Tahbir, 1st ed. (Cairo: al-Matba‘at al-
Amiriyah, 1316), 3:291
7. Muhammad ibn ‘Ali al-Shawkani, Irshad al-FuhulilaTahqiq al-îaqq min ‘Ilm al-
Usul(Beirut: Dar al-Ma‘rifah, 1979), p. 250.
8. ‘Ali ibn ‘Abd al-Kafi al-Subki, Al-Ibhaj fi Sharh al-Minhaj(Cairo: Maktabat al-
Kulliyat al-Azhariyah, Cairo, 1982), 3:262.
University, 2010) p. 89
10. Surah Al Imran٣ /159
11. Surah Ash-shura 26/38
12. Zubair, hafiz Muhammad, Asar i hazir me IjtimaiIjtihad.(Lahore: Punjab
13. Ibid, p:92
14 http://www.questionsonislam.com/article/8-high-ethics-and-good-manners-hazrat-
muhammad#2
16. AznanHasan, An Introduction to Collective Ijtihad (IjtihadJama‘i): Concept and
Applications, The American Journal of Islamic Social Sciences 20:2, p. 26-49
18. Ibid, 240-245
19. Ibid, 243
20. Ibid, 247
21. Ibid, 250
22. Ibid, 259
23. Ghazi, Mehmood Ahmed.Muhazraat-e-Fiqh (Lahore, Pakistan: Al Faisla
Nastran, 2005) p. 243
25. Ibid, 260
26. Ibid, 261
27. Ibid, 262-264
28. Ghazi, Mehmood Ahmed, Muhazraat-e- Fiqh, P: 245
29. Zubair, hafiz Muhammad, Asar i hazir me IjtimaiIjtihad.(Lahore: Punjab
30. AznanHasan, An Introduction to Collective Ijtihad (IjtihadJama‘i): Concept and
Applications, The American Journal of Islamic Social Sciences 20:2, p. 29, 34-38
31. Kamali Mohammad Hashim, Shariah Law an Introduction. (England: One world
Publications, 2008) p.169
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A Compatative Study of Behavior Pateern….
SumbulAnsar
A Compatative Study of Behavior Pattern:

Boys of Secondary Schools Level and Boys of
Madressas in Karachi
Dr.SumbulAnsar
Assistnat Professor
Departementof Allied Subjects
Sindh Madressatul Islam University, Karachi
Abstract
The purpose of this study was to match the designed

aims and objectives of secondary schools and madressas and
their expected outcomes in shape of passing out students and
to find out whether these institutes are successful in
achieving their set targets or not. For the purpose, in first
phase the heads of secondary schools and Madressas 10
each were interviewed to get information about the aims and
objectives of their education system and in the second phase
the 250 randomly selected educated people belonging
different walks of life were interviewed with the purpose to
verify the expected learning outcomes of the both types of
institutes. It is calculated from the collected data that
madressas are successful in achieving their set goals rather
than the secondary schools in Karachi, therefore it
recommended that critiques should give due consideration to
positive outcomes generated by the madressas, and if they
criticize that their students have intolerance then it is quite
natural for human beings/living beings that they do not
tolerate when someone does something against their liking or
disliking therefore while talking/commenting about Islam
they should consider their words and ideas more human
psychology.
Key Words:Behavior, Schools, Madressas
~ 22 ~
SumbulAnsar
Introduction
The history of sub-continent speaks that the Muslims ruled over
this areas for centuries, when British took the control from the Muslim,
then the Hindus who worked under Muslims for years started preparing
conspiracy against the Muslims and tried to leave them behind by use
all means. They did not let British government to do any kind of
development in those areas where Muslims were in majority.
Especially in case of education, educational institutes were not
established in those areas where the Muslims were in majority; as a
result Muslims started establishing educational institutes which called
‘Madressas’, these institutes were supposed to give only religious
education to those who come and enrolled themselves in those
institutes. The first madressah established under the tautology of
Prophet (PBUH) was built on the land of HazratZaid and it was named
as ‘Safa’. Later, when Muslims migrated to the city of Medina the
same madressah was reestablished with HazratUbada bin Samit being
appointed as the teacher. The location of this institution was kept on
the eastern side of Masjid Nabawi. The Quran and Hadith were taught
there along with other worldly teachings like first aid, horse riding, art
of war, etc. Muslims all over the world have always remained inspired
by such tradition and have kept it alive till the day. The madressas in
Pakistan are working on the same grounds and have same curriculum
or aims and objectives like early madressa.
During British rules formal educational institutes were
established to given modern or latest education to the people of Sub-
continent. Few of the Muslim leaders like Sir Syed Ahmed Khan
advised Muslims to get English/modern/science education if they want
to compete with the rest of the world. With the passage of time
Muslims understood the importance of the science/modern education
and started enrolling their children in modern schools providing
science education.
After establishment of Pakistan there were two types of institutes
providing education to the children of Pakistan i.e. madressas and
schools providing modern/science/English education to their students.
In 1972 government of Pakistan nationalized all the educational
institutes to bring them in streamline but later some
educationists/scholars who were having disagreement with the
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government policies or who were not satisfied by the working of all the
institutes which were working under government, established their
institutes and as a result now in Pakistan three types institutes are
working and following different types of curriculums i.e. schools
working under supervision of provincial/federal government,
madressas and schools providing English medium education affiliated
with Cambridge or other external systems.
Federal and provincial governments in Pakistan are responsible
to control and look after educational matters. The central government
always tries to finance, accredit and develop education. It is obligatory
for any elected government to ensure the free access and acquisition of
education to the children aged between 5 and 16.
The education system in Pakistan is generally divided into five
levels: Primary (Grades 1-5); middle (Grade 6-8); high (Grade 9-10);
intermediate (Grades 11-12) and university programs which lead to
undergraduate and graduate degrees.
Curriculum of secondary level (Grade 9-10) institutes working
under provincial governments usually includes a combination of eight
courses including electives (English, Urdu, Islamic Studies, Pakistan
Studies, Mathematics, Biology, Chemistry, Computer, and Physics).
Most of secondary school does not provide hostel facility to their
students; they use to stay in the school for five to six hours, the
teachers recruited to teachers hold graduation degree in science or
humanity and also hold degree in education i.e. B.Ed. or M.Ed. All
secondary schools workunder supervision of district directorate of
education and send their students for external examinations which are
conducted by board of examination which is established by the
provincial governments in all districts. The students who appear in the
board examination are awarded secondary school certificate, which
helps them in getting further educationor they could apply for job after
getting further professional certificate.
While on the other hand curriculum of religious institutes called
madrassas for same level includes interpretation of the Holy Quran,
thousands of sayings of the Prophet Muhammad (PBUH)}, rules of
hadith, Islamic law, branches of Arabic grammar, Arabic language,
jurisprudence, Islamic Finance, logic, philosophy, Arabic literature,
eloquence, till graduation.
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SumbulAnsar
The students enrolled with madressas stay in the hostel working

under the same administration, religious scholars used to work as a
teacher over there, the students who get madressa education later on
also go for formal education but presently modern madressas have
planned to provide higher education to their enrolled students.
In one of the Surahs, Alaq, it is emphasized to read and it is
called the divine duty. Prophet (PBUH) has also asked God to increase
His knowledge. The purpose of sending prophets to the world has been
outlined as to teach the humankind which alone is enough to stress the
importance of education in Islam. It is also said that only those possess
knowledge will be afraid of God (2:197). Time and again, it is asked of
Muslims to be wise, to ponder and to think. Even the sweat of an
intellectual has been called superior than the blood of martyr by
Prophet (PBUH) who has made it obligatory for all Muslims to attain
knowledge no matter what gender and no matter from where. Even the
prisoners of war were assigned the duty to educate and literate
Muslims. Hazrat Ali has also highlighted the importance of knowledge
saying the one who can infer knowledge will be able to cognize God.
Statement of the Problem
It has been highlighted by number of newspapers and research
journals that madressas are responsible for present state of Pakistan
where no one is save and nobody knows whether he will be able to go
back home again to meet the family members or not. Siddiqa (2012)
says that the ideology propagated in madressas is infused not just in the
minds of students but their families too. These institutions have
remained notorious of spreading hatred and sectarian violence among
the citizens, and they have also been accused of telling monolithic
view of the society which does not have any space for alternative
possibilities of reality.
“The US Treasury on Tuesday set economic sanctions
on a Pakistani madressa (Islamic school) it branded a
“terrorist training center” supporting Al Qeada and the
Taliban.” (Dawn, 2013)
This was the situation which made the researcher to conduct this
research to find the reality about madressa’s teaching, and to find
whether a madressa teaches hatred for others or making its learners
“terrorist”. If we see other educational institutes in Pakistan we find
students’ involvement in such law-breaking activities which could be
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SumbulAnsar
counted as terrorist activities. Therefore the researcher decided to

conduct comparative research to calculate the difference in character of
those who got education from any of the two institutes.
Research Questions
Following research questions were raised to solve the problem:
What are objectives of the both types of institutes?
What do they teach to their students?
Are the developed personalities different from each other?
What are general characteristics of the students of both institutes which
are making them different from eachothers?
Methodology
Mixed approach was used during this research study, both
qualitative and quantitative methods were used to collect data from the
respondents. The research was based upon descriptive study because it
describes the objectives of teaching of the institutes, their teaching
material, methodology, outcomes in shape of students developed
personalities, which help in differentiating each of them.
Procedure
The study was conducted in Karachi. The data was collected in
two phases. In the first phase20 heads, 10 each belonging to secondary
schools and madessas were interviewed by using a questionnaire
consisting 01 closed-ended and 06 open-ended questions and in the
second phase 250 randomly selected educated people belonging to
different walks of life were interviewed by using 02 open-ended
questions.
Phase-I
In the first phase data was collected from the heads of the
secondary level educational institutes and madressa, the purpose was to
get information about teaching objectives, the subjects they teach, their
level of satisfaction they get at the end when their students finish their
education from their institutes. The heads were interviewed by posing
the designed questions. The responses of the heads are as under:
Heads of Secondary Schools
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SumbulAnsar
In response to the first asked question, which was about the aims
and objectives of the education, they are giving to their students in the
institutes. The heads responded that the purpose of their institute is to
make their students useful citizen, making them able to adjust
themselves in the society, making them able to distinguish between
right and wrong, showing them path for a successful life, providing
them opportunity to polish their hidden talents, providing them chance
to see the modern world or to provide them modern knowledge.
In response to the second asked question, the responded
informed that their institute in first part of secondary school certificate
offers subjects like English, Urdu, and Pakistan Studies as compulsory
subjects to all students who want to do SSC whether in Science or Art
but in second part Chemistry, Biology/or Computer Education and
variety of subjects are taught to the students who take science subjects.
In response to the third asked question, the heads responded that
they arrange professional development programs for their teachers to
make them up-dated about the changes happening in the world of
education. They also said that it is little difficult to bring a rapid
change in the way of teaching because of the many reasons as our
teachers are using traditional approaches for teaching for the last many
years and they have become habitual, moreover we do not have
resources to up-dated our classroom with latest teaching aids.
In response to the fourth asked question, the heads responded
that as the purpose of their educational institutes to provide their
students formal education or the modern knowledge so that they can go
and serve different institutions using the modern knowledge and there
is an external body which is responsible to measure the learning
outcomes. They showed satisfaction in case of the learning outcomes
but when they were particularly asked that are they satisfied by
behavioral changes happening in personality of their students then
most of the respondents were unable to give adefinitely response or
could say with confidence, which indicated that they are unable
achieve their target or desired outcomes.
In response to the fifth asked question, most of the respondents
were not sure but few were having high level of satisfaction and said
that their students are the role model for the students of other institutes.
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SumbulAnsar
In response to the sixth asked question, almost all respondents

said that at secondary level they get their students be evaluated by the
external body/board of examinations.
In response to the last asked question, the respondents showed
their highest level of satisfaction and said that as per the efforts of
teaching faculty and of their students they are quite satisfied.
Heads of Madressas
In response to the first asked question, the heads responded that
primary objective of their institutes is to make their students religious
scholars and to bring change in their behavior as per the teaching of
Islam and giving them formal modern education is the secondary
purpose of their institutes.
In response to the second question, regardless of their sectarian
orientations, all the Sunni schools of thought unanimously follow the
DarseNizami which is categorized into the subjects of science,
rationality, rhetoric, logic, grammar, philosophy, literature, theology,
and so on and so forth. Majority of the subjects are secular in nature
and deal with the worldly matters and only a handful of subjects are
purely religious in their essence.
In response to the third asked question, they responded that they
follow the traditional methods of teaching which are tested and used by
the religious scholars during recent and far past. They have also
included modern technology in teaching and learning process but they
do not want to leave the old approach of teaching.
In response to the fourth, fifth and seventhasked questions they
showed their highest level of satisfaction and they used ( )
“Alhamdulillah” means thanks to God, they are very much successful
in achieving their targets by the grace of Allah.
In response to the sixth asked question the respondents informed
that they are having their internal examination system which is used to
measure the learning outcomes of the students.
Phase-II
In the second phase data was collected from the randomly
selected education peoples, their highest level of education were
matriculation. They were asked only two open-ended questions. Their
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responses to the asked questions are labeled and grouped below by

using phenomenological research method:
In responses to the first question they responded
The students of general secondary school mostly wear western
style dresses, if not then at least have fashionable look, adapt changing
styles of dressing, moreover modern hair style.
While on the other hand, the students of madressas can easily be
distinguished from the rest of people moving around as they are having
very simple dresses, cover their heads with particular type of cap or
turban, or having simple hair cut, moreover covering their face with a
particular type of beard which reflects their belongingness and making
them different from others.
The responses of the people were labeled and are given as under
in the table below:
S. G Secondary School
Personality Traits Madressa’s Students
No. Students
Dressing Fashionable/Western Simple
1.
Dress Pakistani/Local
2. General Look Fashionable Simplicity
3. Adaptability Changing as per time Traditional attitude
Hair Cut Modern/New or Simple/sometimes
4.
changing style balled
Covering Head Nothing/ Sometimes P- Particular
5.
Cap Cap/Turban
In responses to the second question which was about the

behavioral difference present in secondary school students and the
students of madressas, they responded:
The students of secondary school mostly have rude way of
talking, walk in such way to show others that they are something, it has
been observed that most of the secondary school students use abusive
language when they are talking with each other in their everyday
routine life, they react in particular situation in a funny way or
sometimes irritate other people and do not consider the mood of the
others.
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SumbulAnsar
While on the other hands, they said that they talk in a very polite
way, their way of walking is very simple, they do not show any kind of
the rudeness or proud feelings, they are very choosy in selecting a
word while talking, sometimes their use of words reflects that they are
the students of madressas, in particular situation their reactions show
that they are faithful, and caring, in case of emotions they are found
more stable in emotion than the students of secondary school but in
case of religion they reaction is domineering because they feel that
they know religion better than others. The responses of the respondents
were labeled and are listed in the table given below:
S. Secondary School
Behavioral Traits Madressa’s Students
No. Students
Moody, rude, spiteful,
1. Way of talking Polite, docile,
impulsive
2. Way walking Proud fashioned Simple way walking
Slang/abusive words,
3. Use of words Careful,
deceitful,
Faithful, Kind,
Reaction in Funny, irritating,
4. Pleasant, Polite,
particular situation manic,
Caring
5. Emotional state Excitable, Unstable Stable, domineering,
Discussion and Conclusions

It is concluded from the collected data,the aim of secondary
schools is to make their students useful citizens but most of them are
not sure about their achievement whether they are successful in
achieving the desired goal or not, while on the other hands if we talk
about the objectives of madressas education they want to make their
students religious scholars or to make them to spend their lives as per
the teaching of Islam and they were very confident that they achieve
their set targets and successfully by making their students religious
scholars.
In the second phase data was collected from the general public
who were randomly selected and the purpose was just to verify the
responses of the heads of these two different categories of institutes.
The responses of randomly selected people reflect and verifies the
comments or responses of the heads and are discussed as under:
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SumbulAnsar
When we compare the words used by randomly selected

respondents, they expressed the personality traits of the two types of
students belonging to different types of institutes giving education to
their learners with different aims and objectives.
The look of secondary school students is fashionable while on
the other hand madressa school students reflect simplicitybecause of
their dressing.
When we compare both of the students then we find that
madressa students are traditional or they follow the particular old
pattern of living they do not change themselves as per the changing
time, some people may take it that they have rigidity and they have
fixed themselves and do not want to change.But if we talk about
madressa students they are taught to adjust themselves in all
circumstances but not to leave their traditions that are the reason they
have traditional attitude but have ability to adjust themselves as per the
circumstances. But on the other hands the secondary school students
they change the ways of living or dressing as per the changing times
but are not able to adjust themselves as per circumstances. If we
analysis then we find the reality that the adjustability to all kinds of
circumstances is more important than to changing themselves as per
the changing fashions.
The hair cut and use of particular cap or turban giving them
distinguished personality or look in the society. Although individuality
is not appreciated by numbers of people but those nations who forget
their traditions and culture or norms are not able to keep them alive in
the world. If we other nations (European) which are considered the
advance nations love they their traditions and culture, they want to
keep their individuality alive.
When we compare the words used by randomly selected to
express the behavioral traits of the two types of students belonging to
different types of institutes giving education to their learners with
different aims and objectives.
The words used by the respondents differentiate the personalities
of the two categories of the students, according to them the way of
talking of madressa students is quite polite and docile while the
students of secondary school talk in a rude manner or they are found
moody. In society generally polite people are more appreciated than
the rude one, it means that madresas are successful in achieving their
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SumbulAnsar
objectives and making their students quite useful citizens as polite

people will be more helpful rather than the rude one.
The collected data reflects that madressa students are quite
choosy in selecting and using words in their routine life, they use some
particular words which are suggested by their teachers or in the Holy
Quran. While the respondents said the students of secondary school
they use abusive language in their daily life. If we see civilized nations
we find that mostly well mannered people are liked by the people
which indicates that again in this case the madressas are successful in
achieving their aims and objectives.
The respondents indicated that madresas students are quite
cooperative in particular situations, they also show faithfulness with
their institutes while on the other hand the attitude of the other students
is quite manic or funny they sometimes do not care or show any
sympathies for the institute from where they have got education. It is
human psychology that attitude like madressa students is always
expected, liked and appreciated all over the world.
The collected data reflects that the students of madresas are more
stable in emotions than the students of secondary school. It reflects that
madresas are successful in achieving their goals. The students of
madressas are just unable to control their emotions when someone
talks about their faith in wrong way. This is of course natural response
when someone will use bad words then surely other will react in
aggressive fashion.
Recommendations
On the bases of collected data it is recommended that
The critiques should consider the positive outcomes of madressas
i.e. character building of the students.
If others have complain regarding the emotional response or
attitude of the madressa students in a particular situation when they
show zero percent tolerance then at that time they should consider their
words or statement which they used to comment on the belief of
someone specially Muslims.
Bibliography
Ayesha Sadiqa (2012). The Trouble with Maressas in Pakistan. (By Web
Desk) The Express Tribune with International New York Times
~ 32 ~
SumbulAnsar
Dawn (August 20, 2013) US names Peshawar madrassa as ‘terror
training center’
Questionnaire-I
What are the aims and objectives of your education system?
What are the subjects you teach your students to achieve the
desired/set objectives?
How do you teach those subjects to the students of your institutes?
What types of behavioral changes do you expect in the
personality of your students?
Are you satisfied by the behavioral changes happening in the
personalities of your students?
How do you measure other achievements of your students?
(External/Internal/)
Are you satisfied by the achievements of your students?
Questionnaire-II
How can you differentiate in the personality’soutlook of a
student from a general publicsecondary school and a madressa?
What type behavioral difference do you find in the behavior of a
student from the general public secondary school students and a
madressa student?
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Majlis-e-Tafseer is working under the Tehqeeq-o-Tafseer

Semantic Explanations of Metaphoric Verses

Translation loses the essence of the Semantic

metaphorical verses with some additions were selected for analysis

understand the Quran via these translations and translators will be

with specification of certain meanings by a translator. When all verses

‫ ل‬but rather it is revealed by the God of the creatures as

Collective Ijtihad: Concept, Evolution &

Ijtihad is an important source of finding solutions to

I. CollectiveIjtihad (‫ ا د‬ ‫)ا‬

from the word AllamaIbnManzoorAfriqi said means ‘group of

 Consultation about the prisoners of Badr whether kill them or

III. Evolution and Development of Collective IjtihadIn

a. During Caliphate of Hadrat Abu Bakr (R.A)

Abu Bakr (R.A) to pay attention on the matter and work

With the spread of Islam, people from non-Arabic cultures

HadratUthman (RA) took notice of it. To abolish this issue,

These gained a lot of knowledge from Companions of the

Consulted decisions of Judges Hadrat Umar bin Abdul Aziz in

 Imam Awzai opinions were similar to Imam Abu Hanifa’s

 Collective Ijtihadis ranked lower than Ijma but higher than

A Compatative Study of Behavior Pattern:

The purpose of this study was to match the designed

The students enrolled with madressas stay in the hostel working

counted as terrorist activities. Therefore the researcher decided to

In response to the sixth asked question, almost all respondents

responses to the asked questions are labeled and grouped below by

In responses to the second question which was about the

Discussion and Conclusions

When we compare the words used by randomly selected

objectives and making their students quite useful citizens as polite

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