Contribution of Siddi Lebbe for Educational Development of Sri Lankan Muslims – A Historical perspective

Mr. Siddilebbe was one of the great personalities of Sri Lanka. He was a lawyer, educationist, scholar, philosopher, divination, writer, publisher, social reformer, proctor, visionary and Muslim community leader. Also as the leader of Sri Lankan Muslim community, he guided the Muslims to be released from the traditional conservative thoughts of refusing modernization to forward looking one in order to survive in the prevailing contemporary situation. During the era of Siddi Lebbe, the Muslims face a huge drawback in all the fields such a political, economic and social. The service rendered by Mr Siddi Lebbe were widespread and countless in the fields of politics, economy, education, culture and religion of Sri Lankan Muslims. We can figure out these facts when we analyze and asses his works and services accomplished by him having considered the prevailed situations of Muslims in the 19th century. Thus the ultimate aim of this research is to bring to light the contributions made by Mr Siddi Lebbe to the development of motherland, to both Muslims and the other brotherly communities. Furthermore, I hope this would be secondary date based research and useful for those who engage in researches about the great scholar Mr Siddi Lebbe.

مرویاتِ عائشہ کی روشنی میں نسوانی مسائل اور ان کا تجزیاتی مطالعہ

In this article, an effort has been made to describe the services of Umm ul Mo’mineen Hazrat Ayesha (R.A.). She (R.A.) was the wife of the Holy Prophet (Allah’s mercy and peace be upon him) and the daughter of Hazrat Abī Bakr R.A. She spent her time in learning and acquiring knowledge of the two most important sources of Islam, the Qur'an and the Sunnah of His Prophet (Allah’s mercy and peace be upon Him). Hazrat Ayesha (R.A.) narrated 2210 ahadith, out of which 174 ahadith are commonly agreed upon by Bukhari and Muslims in Sahibain. Hazrat Ayesha (R.A) is a great scholar and interpreter of Islam, providing guidance to even the greatest of the Companions (R.A.) of the Holy Prophet Muhammad (Allah’s mercy and peace be upon Him). She has not only described ahadith and reported her observations of events, but interpreted them for the derivation of judgments. Whenever necessary, she corrected the views of the greatest of the Companions of the Holy Prophet (Allah’s mercy and peace be upon Him). It is thus recognized, from the earliest times in Islam, that about two-thirds of Islamic Shari’ah is based on reports and interpretations that have come from Hazrat Ayesha (R.A). Hazrat Abu Musa al-Ash'ari (R.A) says: "Never had we (the companions) been in any trouble for the solution of which we asked Hazrat Ayesha(R.A) and did not find some useful information from her". As a teacher, she had a perfect and convincing manner of speech. She is a role model for women. She was an authority on many matters of Islamic Law, especially those concerning women. Her life shows to what extent a Muslim woman can rise.

A Comparative Study on the Appreciation and Adoption of Dijian tushuo in China, Korea, Japan, and France

Dijian tushuo (帝鑑圖說; The Emperor's Mirror, Illustrated and Discussed) is a book compiled by Zhang Juzheng (張居正, 1525-1582), a great scholar during the late period of the Ming Dynasty of China. The book was made for the education of Wanli Emperor (萬歷帝, r.1572-1620), who rose to the throne at an early age. It contains 117 stories about the virtuous and evil deeds of previous emperors, complete with illustrations and relevant articles. After its presentation to the emperor in 1572, several editions of the book were produced by the end of the nineteenth century, and copies were distributed to neighboring countries like Korea and Japan and even to France via Jesuit missionaries. There are copies of more than twelve extant woodblock-printed and lithographic editions in East Asia, as well as copies reprinted with copper plates in France. Also, copies of the book with color illustrations remain in China and France. In Korea, colored illustrations of Dijian tushuo are kept under different titles such as Gunwang jwaumyeong (君王左右銘; The King's Motto) and Dohae yeokdae gungam (圖解歷代君鑑; The Mirror of Rulers throughout the Ages, An Illustrated Explanation) at the Gyeonggi Provincial Museum and the Jangseogak, the archive of the Academy of Korean Studies, respectively. In China, Dijian tushuo formed part of the education of the crown princes during the Ming and Qing Dynasties. More than eight different editions were made by the flourishing commercial publication industry during the two dynasties. In Joseon royal court, the book was recognized as one of the didactic books for the discipline of kingship. As for Japan, the shoguns of the Edo Bakufu used the book to advertise themselves as ideal rulers or to make Chinese royal palace genre paintings as an exotic hobby. Isidore Stanislas Henri Helman (1743~1809), a French engraver, made reprinted copies of the book amid Chinoiseries popularized in eighteenth-century France. The French edition reflects not only the public criticism of King Louis XVI and Marie Antoinette but also Helman’s implicit intention to receive financial support from Marie Louise Josephin de Savoie and the Count of Provence (later Louis XVIII), first in line to the throne at the time. Dijian tushuo was adopted in various countries in East Asia and Europe between the end of the sixteenth century and the early twentieth century, although the way it was used differed from country to country depending on their respective political, social, and cultural situations. However, all these countries had one thing in common– they had future rulers read the book. Perhaps, the fact that it was written for the education of the crown princes of China served as the stimulus for leaders and intellectuals alike. Studies on the ways in which books like Dijian tushuo were distributed as an aggregation of knowledge, information, and culture are thought to be significant and useful in identifying certain characteristics shared by diverse countries and in shedding light on differences in their political and social backgrounds and their art history.

مآثر الدکتور محمود أحمد غازی في مجال السیرة النبویة

Dr.Mahmood Ahmad Ghazi (1950-2010) was a great scholar of the modern era. His scholarly work has been published in various Islamic fields. His special area of interest was Islamic Jurisprudence, Objectives of Shariah and Islamic International Law, but his contribution in Seerah studies was also recognized in academic circles for his multidimensional and critical approaches and work, scattered in various books,lectures,papers,review notes and prefaces of literary books.Most of his important work was produced by his well-known lectures”Muhazarat-i-seerat”. His research includes Prophetic Hijrah, Seerah evolution and Seerah writers, Orientalists contributions and its criticism, Muslim Response to orientalisam, Fiqh Us Seerah, Seerah writings in Sub- Continent and contemporey trends in Seerah.This article eloborates his Seerah Contribution by analyzing his work and highlighting its nevelity.

Imam al-Bukhari - a great Hadith scholar

This article discusses about the great scholar, the well-known hadith scholar Imam al-Bukhari, who created the collection of hadiths, the "Tabibi" of the Prophet (Peace be upon him), the second most reliable source after the Holy Quran.

علم غریب الحدیث کی اہمیت اور ارتقائی ادوارکا تحقیقی جائزہ

Hazrat Muhammad (S.A.W) was sent as Messenger for the whole world; therefore, He was given command and understanding of the languages and behaviors of the Arabs. Muhammad (S.A.W) interacted with people of diverse origins and used different languages at different occasions to convey His message. These differences of dialects were unknown to other tribal communities. Due to periodical and regional differences, it was difficult to interpret Hadith. In order to solve this problem, a new field of study was originated with the name of, “Ilam ul Gharib”, which explained all the difficult and strange words. This field has too much significance as scholars of Hadith are annoyed by the ignorance of the study of this field. Dictionaries are insufficient to give proper interpretations of the words to study Hadith, because, sometime words give real meanings and sometime literal, sometimes there is proverbial or idiomatic use of language. “Gharib ul Hadith”, was originated in the second century A.H. when, a great scholar of Basra, Abu Ubaida Muhammar bin Masna’h wrote a book on “Ilam ul Gharib”. Many other books were also written in that period. There are four methods used to write books on “Gharib ul Hadith”. Books are different on the basis of their objectives, characteristics and significance. In this Research thesis, I have attempted to analyze the significance and evolution of the field, “Ilam ul Gharib”.

Arabic-6 Un-accepted chains of tafseer by Hazrat Abdullah Bin Abbas (R.A)

Hazrat Abdullah Bin Abbas is the mufassir companion of the Holy Prophet (صلی الله علیه وسلم). He is hibr al ummah(scholar of Ummah), specially he was a great scholar of tafseer al Quran. The Holy Prophet (S.A.S) prayed for him in this regard. Moreover, he had keen interest in seeking knowledge. He gave many fatwas in the presence of the companions of the Holy Prophet (صلی الله علیه وسلم) although he was younger than the most of the companions. He was a prominent figure in the narration of Hadiths. One thousand six hundred and sixty hadiths are narrated by Hazrat Ibn e Abbas. Majority of the people gained knowledge from Ibn e Abbas R.A. for more than half century because he died in 69 hijrah. Tafseer ibn e Abbas is attributed to Ibn Abbas. All the unauthentic asnaad of this tafseer are discussed in this article. These asnaad are analyzed in the light of jarh o tadeel principle. Opinion about rejection is given after the analytical study and research. All the riwayaat narrated by Ibn e Abbas are not authentic. Some of those are authentic, some of those are unauthentic and many others are home-made(rough). Un-authentic riwayaat which are narrated by Hazrat Abdullah Bin Abbas in exegetical literature have seven famous chains. Chain of Abu Salih: Abu Salih neither met Hazrat Abdullah Bin Abbas nor heard anything from him. Worst situation of this chain is the narrator of Muhammad Bin Saib Kalbi from Abu Salih and from Abu Salih Atiyyah and Hibban bin Ali. This chain is the chain of liars. Chain of Dhahak Bin Muzahim : Dhahak Bin Muzahim never saw any companion of the Prophet صلی الله علیه وسلم .He did not hear anything from Hazrat Ibn e Abbas. The people who narrated from Dhahak Bin Muzahim are liar and un-reliable as Juwaibar Bin Saeed, Muqatil Bin Sulaiman and Huzail Bin Habib. Chain of Ata Khurasani: He neither met Hazrat Abdullah Bin Abbas nor heard anything from Hazrat Ibn e Abbas. He never met any companion of the Holy Prophet صلی الله علیه وسلم. Chain of Ismail Suddi Kabeer: He narrated Tafseer from from Abu Salih. Although he narrated a few Riwayaat by sound chain but he mixed up the sound and un-sound Hadiths. It is impossible to separate the Sahih and Dhaeef. Chain of Ibn-e- Juraij from Ata: He narrated from Ata Bin Ribah(Siqah) and Ata Khurasani(Dhaeef).We should be careful in this intermixed situation. Chain of Ata bin Dinar from Saeed bin Jubair. Ata never anything from Saeed bin Jubair. This broken chain cannot be accepted. Chain of Ibrahim bin Hakam Adani: He narrated . He narrated from his father and his father narrated from Ikrama. He often narrated the tafseer of Ikrama as the tafseer of Hazrat Abdullah Bin Abbas. These are only seven un- sound chains of the tafseer of Hazrat Abdullah Bin Abbas. In the light of this research we come to know that tafseer Tanvir- al- Miqbaas has no any connection with Hazrat Abdullah Bin Abbas. During the research we also came to know that the scholars of Hadith tried their best in the research of riwayaat to separate the unsound traditions from the real source of Islamic Sharia

Selden and Milton on the Bible

The Bible provides the scope for Selden and Milton to display their brilliance: one as a great scholar boldly following his vision of the truth wherever it leads, the other as a creative genius finally overcoming his strong precursor, the King James Bible, to become the supreme poet of the hexaëmeron. Selden focuses his biblical Hebraic and post-biblical rabbinic scholarship on New Testament passages, offering immensely learned and sometimes startlingly original readings of the Apostolic Decree (Acts 15:20, 29; and 21:25) and four events in the life of Jesus: his rebuke of the Jews regarding korban (Mark 7:9–12); his pronouncement that “the truth shall make you free” (John 8:31–2; his driving the money-changers from the temple (John 2:13–17); and his trial (Matt. 26:63–6). If God is Milton’s father, and his scriptural word is the strongest of all precursor texts, then the King James Bible is the most intimidating version of that text. Milton’s marginal Hebrew substitutions for the KJB Psalm translations (1648) reveal anxiety and defensiveness. But the creation account in book 7 of Paradise Lost compresses the verses of Genesis 1, reducing them to their constituent elements and then outdoing them with the energy and magnificence of his interlinear poetic commentary. The poet’s anxiety-free transcendence of the KJB in book 7 can be seen as part of a general sense of joyous creativity.

Methods Of Drying Subtropical Fruits And Their Importance For Human Health

As far as we know, not all fruits are suitable for drying. But figs, dates and chilonjids are dried from subtropical fruits. These fruits are distinguished from other fruits by their healing properties. These fruits were mentioned by our great scholar Abu Ali ibn Sina in his book "Laws of Medicine".

Reading Þórðar saga kakala as literature

Þórðar saga kakala is a thirteenth-century contemporary saga, extant today in the surviving manuscripts of the fourteenth-century compilation Sturlunga saga. The original version of the saga – *Þórðar saga kakala hin mikla – was written during in Western Iceland during the 1270s, most probably by someone close to Hrafn Oddsson who had been present at the saga’s events (notably proposed to be Svarthöfði Dufgusson) (White 2020a). In extant form, Þórðar saga kakala contains 50 chapters covering the years 1242-9/50 and 1254-6; however, *Þórðar saga kakala hin mikla was longer and, whilst also ending in 1256, likely began in c.1233 (or even earlier in c.1210) (White 2020a). Historically, contemporary sagas – such as the component texts of Sturlunga saga – have been treated uncritically by scholars seeking to cite them as primary sources of Icelandic history. Despite this, in recent years attitudes have begun to change (cf. Jón Viðar Sigurðsson et al. 2017). The transformation in approaches to the contemporary sagas has been spearheaded by the great scholar of Sturlunga saga, Úlfar Bragason, who has sought throughout his career to evaluate the literary qualities of the compilation, especially from a narratological standpoint (e.g. Úlfar Bragason 2010). This article carries out a literary analysis of Þórðar saga kakala, specifically in relation to how its structure and intertextual connections serve as meaning-making devices. Two arguments are presented across this article. The first is that Þórðar saga kakala’s interlaced structure encourages the reader to focus in on Þórður’s personal qualities. The second is that Þórðar saga kakala’s implicit references to other texts serves to induce the reader to attribute Þórður’s successes to his possession of exceptional characteristics. The article closes by emphasising the literary nature of this apparently historical text, and echoes Úlfar’s call for historians to use subject the text to thoroughgoing analysis when using it as a primary source.