Journal of Islamic Civilization and Culture <p>Research Journal of Islamic civilization and culture (JICC), was started in June-2018. It<br>is a peer reviewed journal and is published biannually by the Department of Islamic/Pakistan<br>Studies, The University of Agriculture, Peshawar-Pakistan.</p> Ahbab Trust en-US Journal of Islamic Civilization and Culture 2707-6903 A literary review of certain specific problems mentioned in Surah Al Taha in the light of Tafseer Al Ikleel <p>Al-Suyuti was born on 3 October 1445 AD (9th century hijri) in Cairo, Egypt. His Family moved to Asyut in Mamluk Egypt, hence he called AlSuyuti. AlSuyuti was the famous Scholar of Islamic History.&nbsp; He worked in every field of Islamic studies .He belons to Shafi school of thought. He wrote many books about fiqh, Hadith, Tafseer and sufiism. AlSuyuti was died on 18 October 1505.</p> <p>The summary of this article is that, it is not permissible in Islam to greet a non-Muslim first in a salaam. While, in case of extending concession for a special reason, it is permissible. In the same manner, only "Walaikum" will be said as a response to the Salam of a non-Muslim. It is also a belief of the majority of the Ulamma that all the Holy Prophets Were free from committing all kinds of sins. Sometime the matters done by them, seem sins but to the religious scholars, it is called a tendency of forget and thoughtless. The Final issue is the torment of the grave. The torment of the grave is proven by definite texts from the Holy Quran and the Hadith and these texts are continuously derived from the credible sources of Islam Even though, these logics are undeniable and the refusal of it, is equal to Infidelity. These logics are free from denial, because The Sadiq Nabi Kareem (PBUH) has informed us about it and the intellect also does not deny these arguments.</p> msiddequeullah Muhammad Siddeque Allah bazm Baz Muhammad Copyright (c) 2020 Journal of Islamic Civilization and Culture 2020-07-01 2020-07-01 3 2 1 13 10.46896/jicc.v3i2.119 Alseer from Hidaya, an analysis, (condition of Killings to Pillage and its Distribution) its deep understanding and legal gradation, sources and disagreement in the light of the Five Islamic scholars <p>Fiqaha–i-Islami has been started in the 1<sup>st</sup> century (Hijri) and a great deal of work has been done over it till now. Islamic history shed light on some will reported school of thoughts (masaliks) but the lack of research subjected these (masaliks) as extinct. However some of these masaliks, still exist. Imam Abu Abdullah Jafar Sadiq (765/148), Imam Abu Hanifa Nauman Bin Sabith (767/150) Imam-e-Malik Bin Anas (784/170), Imam–e-Shafie (819-203), Imam-e-Ahmad Bin Hambal (855-241) and Imam Abu Sulaiman Daud Bin Ali Alzahiri (935/324) are few illustrations. Their disciples (students) then had accomplished the task and scripted an extensive literature in which the most comprehensive one is that of Ali Bin Abi Bakar Almarghinani’s (593) work “Alhidiyah”. Time did not tarnish its reputation as it is paramount and like a back bone in the Hanafi school of thought. It was profoundly felt that all the illustrations should properly be labeled and to make them in proper order along with reference to various sources. Apart from Hanafi school of thought, the disagreements and concurrences of this book with Jafri school of thought, Maliki and Shafi schools of thought, Hambali and Zahri schools of thought should be draw up. Moreover, the arguments of these disagreement and concurrences should be based on the manifestations of Quran and Sunnah. Researcher has toilsomely accomplished the task from hidayah book asseyr chapter Qitaal ki kaifiyat to chapter Ghanaim and its distribution.</p> muaz muaz aziz hifazatullah Hifazat Ullah Copyright (c) 2020 Journal of Islamic Civilization and Culture 2020-10-26 2020-10-26 3 2 14 29 10.46896/jicc.v3i2.120 The life of Jesus, in the light of Bible <p>Jesus or Isa Ibn Maryam is an Israeli prophet. Muslims consider him God's chosen prophet. Sent for guidance and right direction towards Allah, who stayed on earth for a while, and then were taken alive to heaven. Near the Day of Judgment, He will descend again and will follow the Shari'ah of Muhammad (S.A.W), will stayon this earth for some time and after his soul departes, will be buried in Madinah. But Christians believed Him like a God or son of God.</p> <p>Here the question arises that there is nothing in the four Gospels about the above theology. Why?And what is the state of Isa Ibn Maryam in the Gospels?</p> <p>This studyconcluds-with the help of historical and inferential method of research-thatJesus Christ&nbsp;was a first century Jewish preacher and religious leader.&nbsp;He is the central figure ofchristianty-the&nbsp;<a href="">world's largest religion</a>. Most Christiansbelieve he is the incarnation of God, Son and the awaited Massih(the Christ)prophesed in the Old Testament. Infacthe was only a prophet of God, not God, nor the son of God, as Bible shows.</p> Ziaullahjadun Zia Ullah Jadoon muneer muneerahmed Copyright (c) 2020 Journal of Islamic Civilization and Culture 2020-11-26 2020-11-26 3 2 30 46 10.46896/jicc.v3i2.121 Oral Traditions and their Legal Status in Judaism: An An Analytical study <p>Judaism is the oldest religion in the Semitic religions and its adherents in every age have tried to preserve their identity as well as their teachings to some extent but the circulation of the day has left its mark on these teachings. The Jews considered Old Testament to be the word of God. The Jewish scholars have also developed its variants which are considered as reliable and authoritative among them. These variants were developed gradually in different periods of Jewish history. The first variant was called Mishna while the second was called Gemara. The combination these variants is called Talmud. Initially, the oral law used to be interpreted freely in the context of a passage from Bible called Midrash. Midrash is further categorized into Halakah and Haggadah. In this paper, we have briefed the origin and evolution of Talmud. We have also discussed its legal status near jews.</p> saadj Saad Jaffar abdrashid Abdul Rashid Copyright (c) 2020 Journal of Islamic Civilization and Culture 2020-11-26 2020-11-26 3 2 47 57 10.46896/jicc.v3i2.122 Analytical Study regarding View Point of Ulama’s on Different Forms of Marriage Contracts in Present Era <p>This study intends at presenting the Islamic judgment on few debatable new forms of marriages such as; Al-Misyar, Marriage over Phones, Marriages on internet and friends’ marriages and also few other forms, wherein, the exact legal conditions of the marriage contract and its essentials in the light of Islamic jurisprudence has been demonstrated. This study not only shows forms of marriages which are in accordance with the spirit of Islamic Fiqh and the legal common contracts; but also highlights some other forms of marriages, wherein, the illegality is involved and denial of the Islamic Scholars is also evident. To tell the truth, the essence of Marriage contract in Islam is basically to protect the family relationships ties from all possible evils. It is of prime importance for every Muslim irrespective of the gender to be aware and vigilant about any mistrust &amp; to consult Ulamas in any undesirable situation. The study tries to explain why Islam emphasized Muslims to enter into Marriage contracts, anticipating it as the strongest bond. This study has provided few findings and recommendations about different forms of marriages such as out of the three forms marriage over telephone, the one wherein only partners without the presence of witnesses offers and accepts the proposal is considered illegal unanimously. Although marriage over internet is established yet it is desired that the same should be avoided as far as possible. The prevalent paper marriage is against the spirit of fiqh as it involves cheating. Due to possible arising of social concerns, marrying a woman from ahl-e-kitab is also not desirable. Tourist marriage is legal however the same is also unwanted as it is not in harmony with the rules of Fiqh. In the early days of Islam Muta’a Marriage was allowed, however the same has then been declared as haram and is still forbidden. Al-Misyar is legal, however the same is not in line with the principles of Fiqh but in order to avoid social distortion and in extreme need the same is allowed to be executed. Friend’s marriage is no alternative to common marriage nor it is in line with the principles of Fiqh, however the same is legal. As marriages and divorce in dramas are executed among supposed characters so the rules of marriage are not bound to apply however the same should be avoided as far as possible.</p> zahoor zahoor alam ghulamanwar Ghulam Anwar Copyright (c) 2020 Journal of Islamic Civilization and Culture 2020-11-26 2020-11-26 3 2 58 69 10.46896/jicc.v3i2.123 Legal methods for separation between spouses (altalaqu, alkhulea, al'iila') <p>Islam has given special importance for bringing up the family and protecting it from destructive ideas and wrong customs and traditions that lead to the demolition of friendly relations between members of the same family. Islam has clarified the rights of everyone with its fair and firm provisions, and among these rights is the relationship of the husband with his wife and the wife with her husband. This relationship is based on solid foundations which are derived from the Holy Qur'an and the noble Prophet's Sunnah so that living between the two spouses continues. If a woman obeys her husband, she will enter the paradise as stated in the Hadiths.As per the causes of disharmony, Separation and discord between them, this happen when there is failure to fulfill the rights or shortcomings from one of them or not to overlook the mistakes and faults of one of them towards the other, and to look at the simple and few faults without the many advantages, this leads to the grudges, hatred and envy between the two spouses as well as the continuous disagreement between them. Nevertheless, Islam orders and demands the husband to have patience and wisdom and not to expedite the divorce unless all the ways of reconciliation between them are not possible, and here comes the provisions of Separation between the spouses through the legitimate Ways which are mentioned by Allah Almighty in the Holy Qur'an and explained by the Prophet (PBUH) in the authentic Hadiths, hence, this research comes under the title "legitimate ways of Separation between spouses". These ways are: divorce,khula (the wife leaves has husband legally and pays compensation), ILa (the husband swears not to have marital intercouse for a certain period of time), and to clarify the wisdom behind the legality of separation between spouses after a disagreement and discord have occurred between them, so that, it is not possible to coexist with it in accordance with the provisions of Islam and its fair teachings.</p> safiullah Safi Ullah naeem Naeem Badshah Copyright (c) 2020 Journal of Islamic Civilization and Culture 2021-02-02 2021-02-02 3 2 70 82 10.46896/jicc.v3i2.124 Translanguaging: an Emerging Pedagogy in the Selected Universities of Hazara Region <p>Translanguaging is an emerging phenomenon in language classrooms of the world. It is emerging as a pedagogical technique with the use of other languages to learn a new language. This research is conducted to find out the use of translanguaging by teachers and students in English language classrooms of Hazara. The study also deals with a concise overview of multilingualism in relation to Islamic history.This qualitative study is conducted in Hazara division and the samples of the study were English language teachers and students of undergraduate level in three selected universities of the region. Interviews were conducted to collect the data from the participants and the collected data was analyzed through content analysis procedures. Thematic analysis was conducted and themes were extracted to reach the results and conclusion of the study. The results reveal that the teachers and students are multilingual and they use more than one language in classrooms. The study concluded that translanguaging is practiced in language learning classrooms and (more than one language) teachers and students used existing repertoire of languages to teach and learn another language.</p> iqram Iqra Maheen msohaib Muhammad Sohaib Copyright (c) 2020 Journal of Islamic Civilization and Culture 2021-02-02 2021-02-02 3 2 1 7 10.46896/jicc.v3i2.125 God, Man and Water: A Comparative Study of Islam and Hinduism <p>This paper discusses the relationship of God, man and water from the perspectives of Islam, representing the Abrahamic religions, and Hinduism, representing the non-Abrahamic ones. Based on Lynn White’s thesis, this paper finds that by projecting god, man and water as ingredients of the same entity, Hinduism sanctify water an equal status of god. This paper agrees that Islam believes in separate existence of God and that water is subservient to man. However, such a relationship of God, man and water in Islam is accompanied by well-defined approach towards water. Such an approach sanctifies spiritual value to water and preaches water conservation and just apportionment of the natural resource.&nbsp;</p> imranm Muhammad Imran ejaz Ejaz Khan zahoorh Zahoor Hussain Copyright (c) 2020 Journal of Islamic Civilization and Culture 2020-11-26 2020-11-26 3 2 8 21 10.46896/jicc.v3i2.126 Decoding Sidhwa’s Ice-Candy-Man and its selected adaptation: with reference to Decolonization in Islamic History <p>The present research paper aims at analyzing Sidhwa’s Ice-Candy-Man and the selected Visual adaptation directed by Deepa Mehta in the light of Third Cinema and anti-colonial theory. The paper refers to the geographical resemblance between the Anti-colonial theory and Third Cinema approach (as both deal with the issues of Third World countries) and ideological similarities between them in respect of their goals and aims. The article examines Anti-Colonial theory as a counter-narrative in the domain of Post-Colonial Studies. Similarly, it analyzes Third Cinema approach as a counter-projection in Third Cinema studies because it deconstructs the false and biased projection of the issues of Third World by dominant cinema and reconstructs a new version of projections based on reality. Similarly, the paper also touches upon the concept of colonization and resistance with reference to Islamic history. The paper shows that the selected text and cinematography challenge the notion of colonialism and create awareness among the suppressed and marginalized people and prepare them act in order to define their identity and to resist against the colonial cruelties.</p> mfarooq Muhammad Farooq waqasa Waqas Ahmad snaeem Syed Naeem Copyright (c) 2020 Journal of Islamic Civilization and Culture 2020-11-26 2020-11-26 3 2 22 32 10.46896/jicc.v3i2.127 Fatalism Is Not Fatalistic: Misunderstandings of Fatalism Complicate Health Disparities Research in the United States <p>Fatalism is a common concept among many world religions. However, it is also commonly misunderstood by lay individuals and scientists. Particularly in the West and concerning religious belief and health agency of African Americans, the ineffability of fatalism leads to a complexity in health communication research that reifies negative racial ideology.</p> <p>Different world religions frame their relationships to health agency differently. Scholars have sought to determine this framing for nearly two hundred years, and the epidemiology of religion became a notable subfield of social, behavioral, and psychosocial epidemiology in the 1980s.<a href="#_edn1" name="_ednref1">[i]</a> Such research seeks to determine how aspects of religious experience impacts health behaviors. In particular, suspicion that religious belief in “fatalism” entails refusal to employ health-enhancing behaviors persists.&nbsp;This review of the literatures on fatalism in religious and health contexts shows it does not. Instead, emergent isa complexity of what fatalism actually means and how this complexity contributes to a narrative that minorities, and particularly African Americans, bring their health disparity upon themselves because of a religious belief in fatalism that may actually represent unidentified religiously oriented rationalizations of low self-efficacy.</p> <p>The ensuing essay illustrates the complexity of fatalism in health contexts. We begin with a brief overview of the Islamic theological perspective of fatalism and its application in health contexts. Then we look at the complexity of fatalism in Western health contexts and according to Judeo-Christian traditions, focusing especially on errant scholarly perspectives on African American religion and its relationship to health behaviors. In general, it seems the ineffability of fatalism in various religious contexts challenges scientific attempts to control the term’s complex meaning. This essay draws critical attention to this discursive enigma and the rhetorical workings of health disparity research that presents fatalism as a health risk for minorities in such a way that reifies harmful racial ideology in the West.</p> <p>&nbsp;</p> <p><a href="#_ednref1" name="_edn1">[i]</a> Jeff Levin, “The Epidemiology of Religion.” Chapter 10 in Religion and the Social Sciences: Basic and Applied Research Perspectives. (West Conshohocken, PA: Templeton Press, 2018),139.</p> rachelb Rachel Bailey javedr JavedurRehman Copyright (c) 2020 Journal of Islamic Civilization and Culture 2021-02-02 2021-02-02 3 2 33 48 10.46896/jicc.v3i2.128 Behavioral and Emotional Problems in Adolescents <p>The article called “Behavioral and Emotional Problems in School Going Adolescents” was extremely interesting due to the fact that it is relevant in today’s society. Today not only does it catch a person attention but also it seemed like there are constant behavioral and emotional problems within adolescents that are going to school. The problems with school going adolescents is only becoming worse and adolescents are suffering emotionally, day and day out.</p> <p>It seems like instead of them being able to get more help, they have become more isolated. Some decide to lock themselves in their room and be on the World Wide Web all of the time. They could be watching movies or be on social media or just browsing YouTube, in order to numb the pain. Adolescents will use technology sometimes, to get away from the real world and stay away from what is really going on reality. In reality, the only true way to find peace of mind is to get close Allah (SWT) but because it its extremely difficult for adolescents to understand they are confused and have a hard time understanding what to do.</p> sadiq Sadiq Shoaib snaeem1 Syed Naeem Copyright (c) 2020 Journal of Islamic Civilization and Culture 2021-02-02 2021-02-02 3 2 49 54 10.46896/jicc.v3i2.129