Australian Journal of Humanities and Islamic Studies Research - Vol 2, Issue 2 - 2016

AUSTRALIAN JOURNAL OF
HUMANITIES AND ISLAMIC

STUDIES RESEARCH
(AJHISR)
Vol. 2, Issue 2, Jun-16 to Dec-16
ISSN 2206-1010
I
FOREWORD
(Muhammad Nabeel Musharraf)
We are highly excited to present the third issue of Australian Journal of Humanities and Islamic
Studies Research (AJHISR). It has been my pleasure to serve as the chief editor of this journal and
contribute towards the success of this sincere effort.
The Australian Journal of Humanities and Islamic Studies is a multi-disciplinary multi-lingual open-
access publication aiming to promote scholarly study in humanities and Islamic studies related
research areas. This journal operates in collaboration with Australian Islamic Library, Western
Australia and Research Gateway Society, Pakistan.
We are particularly interested in exegesis, hadith studies, history, Arabic language, Islamic education,
Seerah, comparative religion, contemporary matters and other related areas in line with diverse skill-
set of our reviewers. The journal places Islam and the Islamic tradition as the central focus in the
academic inquiry and encourages comprehensive research on its many facets.
We accept manuscripts written in English, Arabic and Urdu languages. Research papers, book reviews,
thesis and other scholarly works can be submitted for review throughout the year. Each year, AJHISR
launches two issues.
Australian Journal of Humanities and Islamic Studies is a not-for-profit project and 100% of the amount
collected as publication fee is spent on community projects, charity and educational endeavours. In
line with our commitment to pay back to the communities we belong to, our not-for-profit journal has
continued to participate in various charity projects this year. From the publication fee collected from
articles published in this issue, we have printed a book on comparative religion encompassing the
teachings of prophet Jesus (A.S.) in Quran and Bible. Such initiatives from the journal management
not only provide opportunities for Islamic studies researchers to show-case their brilliant research
works internationally but also play a role in broader inter-faith dialogue and understanding. Thanks
for being our partner in serving the community.
We aim to go a step ahead of other journals in terms of our commitment to nurturing the future
researchers. In order to further this aim, we will be more than pleased to guide, assist and train young
researchers and help them pave their way into an exciting research career. We are also very keen to
form partnerships with universities in order to provide them useful research support and train their
young researchers.
All works published with AJHISR are licenced under the Creative Commons Attribution, Non-
Commercial 4.0 International License.
II
I would like to extend my gratitude to all researchers, reviewers and others who supported Australian
Research Journals in launching this research journal and presenting the current issue. We hope it
comes out as a highly beneficial endeavour for the whole engineering and technology research
community.
Yours Sincerely,
Muhammad Nabeel Musharraf
December 31, 2016.
III
REVIEWERS:
Editors:
Muhammad Nabeel Musharraf, Basheer Ahmed Dars
Review Panel:
(Note: In addition to the following, journal may also seek assistance from external reviewers on case
to case basis.)
Dr. Muhammad Wasay Zafar Dr. Abzahir Khan
Head, Department of Education & Assistant Professor / PhD coordinator

Dean, Faculty of Education, Department of Islamic Studies
Patna University, Patna Abdul Wali Khan University, Mardan, Pakistan
Bihar, India Ph.D (Tafseer Ul Quran)
Phd (Education) MA (Islamic Studies), MA (Arabic Literature),
M.Ed (Teacher Education)

BA, B.Ed.
Dr. Sajid Asdullah Daudi Mufti Muhammad Suhail
Associate Professor, Shariah Review, Al-Baraka Bank (Pakistan) Ltd

Govt. Post Graduate College Samanabad, Mudaris (Madrasa Imam Muhammad, Madrasa
Faisalabad.(Pakistan) Bayt ul Ilm)
Visiting Faculty Member Riphah International Shahadah Al-Alimiyah,
University,( FaisalabadCampus) Takhassus Fil Fiqh,
Ph. D. (Islamic Studies) M.A., B.A.,
M. A. (Arabic) Shariah Audit Certification, Certificate in Islamic
M. A. (Islamic Studies) Banking and Finance
B. Ed. (Teaching of Islamic Studies, Teaching of and a number of other courses.
English)
Graduation (Islamic Studies, Arabic, Persian)
Arabic Language Certificate from Islamic
University Madinah AlMunawwra, Saudi Arabia.
Dr. Asghar Ali Khan Dr.Syed Ismaeel Shah
Assistant Professor, Mirpur University of Science Associate Professor,

and Technology, Pakistan Punjab University, Lahore, Pakistan
Ph.D (Islamic Studies) Ph.D (Islamic Studies)
IV
Mr. Basheer Ahmed Dars Mr. Muhammad Zeeshan Farrukh
Editor In-Cheif, Research Journal 'The Scholar' Team Leader-Training & Development, Unit,
President, Research Gateway Society, Pakistan Islamic Banking Group of National Bank of
Lecturer (Islamic Studies) at Mehran University of Pakistan.
Islamic Mehran University of Engineering and Member of Chartered Institute of Islamic Financ
Technology,SZAB Campus Khairpur; e Professionals (CIIF), Malaysia
President Research Gateway Society Pakistan . MBA, B.Com., Post Graduate Diploma in Islamic
Editor Al-Debil Arabic Research Journal Banking & Insurance,
M.A. Islamic Studies, Certified Islamic
M.A. Arabic Banker, Post Graduate Diploma on Halal Industry
Certification in Islamic Studies, Certification in Isl
amic Law, Certification in Islamic Jurisprudence (
Usool-ul-Fiqh)
Mr. Abdul Hannan Rashid Mr. Muhammad Nabeel Musharraf
Project Manager, Techno Genius, CEO, Australian Islamic Library, Australia

Makkah, Saudi Arabia B.E. (Mechatronics), MBA (Information Systems),
BS in Al-Kitab Wa AS-Sunnah () Certified Trainer and Assessor - AU,
from Umm-al-Qura University, MAKKAH, KSA Certified Lean Practitioner, Certified Six Sigma
Diploma in Arabic language Champion, Diploma in WHS, Diploma in
from Umm-al-Qura University, MAKKAH, KSA. Educational Psychology,
Diploma in Teaching and 45+ professional
ceritifications.

Certifications: Arabic Speaking Course (L1 and
L2), Courses in 'Finality of Prophethood' (SKNP),
'Arabic Speech Simplified' (IOU), 'Sharh us
Sunnah' (IOU), Prophetic Traditions - Ramadan
(IOU), Ilm ul Meerath, and others
Mr. Abdul Hameed Arain

Lecturer, Government Sachal Ser Mast College,
Hyderabad, Pakistan
LLB,
MA (Islamic Studies)
PhD Candidate (Islamic Studies)
V
Table of Contents:
1. THE QURANIC CONCEPT OF UNIVERSAL BROTHERHOOD
Vol.2, Issue 2, Jul-16 to Dec-16, Pg 1-6
Citation: Meraj, A. M. (2016). "THE QURANIC CONCEPT OF UNIVERSAL BROTHERHOOD".

Published in: Australian Journal of Humanities and Islamic Studies Research, Vol2, Issue 2, Jul-16
to Dec-16, Pg: 1-6, DOI: https://dx.doi.org/10.6084/m9.figshare.3470039.v1
2. WHO BURNT THE GRAND LIBRARY OF ALEXANDRIA?
Citation: Musharraf, M.N. & Dars, B.A. (2016). "WHO BURNT THE GRAND LIBRARY OF
ALEXANDRIA?". Published in: Australian Journal of Humanities and Islamic Studies Research,
Vol2, Issue 2, Jul-16 to Dec-16, Pg: 7-19, DOI:
https://dx.doi.org/10.6084/m9.figshare.3479321.v1
3. URDU MUHAMMAD ( )THE MERCY FOR ALL - MUSLIMS AS WELL AS NON-MUSLIMS
Citation: Arain, A.H. & Arain, N. (2016). "MUHAMMAD ( )THE MERCY FOR ALL - MUSLIMS AS
WELL AS NON-MUSLIMS". Published in: Australian Journal of Humanities and Islamic Studies
Research, Vol2, Issue 2, Jul-16 to Dec-16, Pg: 20-28, DOI:
4. URDU - COUNCIL OF ISLAMIC IDEOLOGY, PAKISTAN - HISTORY, ROLE & FUNCTIONS
Citation: Arain, N. & Arain, A.H. (2016). "COUNCIL OF ISLAMIC IDEOLOGY, PAKISTAN - HISTORY,
ROLE & FUNCTIONS". Published in: Australian Journal of Humanities and Islamic Studies
5. URDU - RIGHTS OF CHILDREN IN THE LIGHT OF SEERAT E TAYYEBAH
Citation: Rind, B. A. & Kandhro , M. A. (2016). "RIGHTS OF CHILDREN IN THE LIGHT OF SEERAT E
TAYYEBAH ". Published in: Australian Journal of Humanities and Islamic Studies Research, Vol2,
Issue 2, Jul-16 to Dec-16, Pg: 36-58, DOI: https://dx.doi.org/10.6084/m9.figshare.3792351.v1
6. URDU - PROPHET MUHAMMAD AS A JUDGE
VI
Citation: Ansari, T. H. (2016). "PROPHET MUHAMMAD PBUH AS A JUDGE ". Published in:
Australian Journal of Humanities and Islamic Studies Research, Vol2, Issue 2, Jul-16 to Dec-16,
Pg: 59-67, DOI: https://dx.doi.org/10.6084/m9.figshare.3799467.v3
7. URDU - CONCLUSIVE EVIDENCE ABOUT THE THREE DAYS OF SACRIFICE AND REBUTTAL OF THE
FOURTH DAY
Citation: Awan, M. R. (2016). "CONCLUSIVE EVIDENCE ABOUT THE THREE DAYS OF SACRIFICE
AND REBUTTAL OF THE FOURTH DAY". Published in: Australian Journal of Humanities and Islamic
Studies Research, Vol2, Issue 2, Jul-16 to Dec-16, Pg: 68-97, DOI:
8. URDU - THE JUDICIAL SYSTEM IN THE ERA OF UMAR FAROOQ RA - A RESEARCH REVIEW
Citation: Rasool, K., Rind, B. A. (2016). "THE JUDICIAL SYSTEM IN THE ERA OF UMAR FAROOQ RA
- A RESEARCH REVIEW". Published in: Australian Journal of Humanities and Islamic Studies
9. URDU - A REVIEW ON THE MARITAL ASPECTS IN THE LIFE OF THE HOLY PROPHET PBUH
Citation: Memon, K.H.A., Rind, B. A. (2016). "A REVIEW ON THE MARITAL ASPECTS IN THE LIFE
OF THE HOLY PROPHET PBUH". Published in: Australian Journal of Humanities and Islamic
Studies Research, Vol2, Issue 2, Jul-16 to Dec-16, Pg: 110-123, DOI:
10. URDU - THE REAL STATUS OF WOMEN
Citation: Pawaz, A. (2016). "THE REAL STATUS OF WOMEN". Published in: Australian Journal of
Humanities and Islamic Studies Research, Vol2, Issue 2, Jul-16 to Dec-16, Pg: 124-127, DOI:
11. URDU - STATUS OF WOMEN IN ISLAM AND OTHER RELIGIONS
Citation: Arain, N, Indhar, S.A. (2016). "STATUS OF WOMEN IN ISLAM AND OTHER RELIGIONS".
Published in: Australian Journal of Humanities and Islamic Studies Research, Vol2, Issue 2, Jul-16
to Dec-16, Pg: 128-136, DOI: https://dx.doi.org/10.6084/m9.figshare.4235039.v1
12. URDU -MANNERS OF CONVERSATION IN THE LIGHT OF SEERAT-UN-NABI
VII
Citation: Bhutto, J., Arain, A. H. (2016). "MANNERS OF CONVERSATION IN THE LIGHT OF SEERAT-
UN-NABI ". Published in: Australian Journal of Humanities and Islamic Studies Research, Vol2,
Issue 2, Jul-16 to Dec-16, Pg: 137-144, DOI: https://dx.doi.org/10.6084/m9.figshare.4235189.v1
13. URDU MAKHDOON MUHAMMAD MOIN THATHVIS SERVICES TO THE HADITH SCIENCES
Citation: Bhutto, J., Arain, A. H. (2016). "MAKHDOON MUHAMMAD MOIN THATHVIS SERVICES
TO THE HADITH SCIENCES". Published in: Australian Journal of Humanities and Islamic Studies
https://dx.doi.org/10.6084/m9.figshare.4236359.v19.v1
14. URDU RIGHTS OF DHIMMIS ACCORDING TO ISLAM
Citation: Arain, N., Inder, A. W. (2016). "RIGHTS OF DHIMMIS ACCORDING TO ISLAM". Published
in: Australian Journal of Humanities and Islamic Studies Research, Vol2, Issue 2, Jul-16 to Dec-16,
Pg: 154-163, DOI: https://dx.doi.org/10.6084/m9.figshare.4240346.v1
15. URDU - ACADEMIC AND INTELLECTUAL CONTRIBUTIONS OF SHAIKH MUHAMMAD HAYAT

SINDHI MADNI
Citation: Nuhrio, A. A., Bhutto, J., Dars, B. A. (2016). "ACADEMIC AND INTELLECTUAL
CONTRIBUTIONS OF SHAIKH MUHAMMAD HAYAT SINDHI MADNI". Published in: Australian
Journal of Humanities and Islamic Studies Research, Vol2, Issue 2, Jul-16 to Dec-16, Pg: 164-180,
DOI: https://dx.doi.org/10.6084/m9.figshare.4291178.v1
16. IMPORTANCE OF FAMILY AS A BASIC UNIT IN MUSLIM SOCIETY
Citation: Memon, A. W., Indhar, A. W., Indhar, S. A. (2016). "IMPORTANCE OF FAMILY AS A BASIC
UNIT IN MUSLIM SOCIETY". Published in: Australian Journal of Humanities and Islamic Studies
17. ISTIKHARA IN THE LIGHT OF PROPHETIC TRADITIONS
Citation: Sodhar, Z. A., Sheikh, A. G. , Chandio, N. H. (2016). "ISTIKHARA IN THE LIGHT OF

PROPHETIC TRADITIONS". Published in: Australian Journal of Humanities and Islamic Studies
https://doi.org/10.6084/m9.figshare.4668154.v1
VIII
AUSTRALIAN JOURNAL OF HUMANITIES AND ISLAMIC STUDIES RESEARCH (AJHISR)
Vol.2, Issue 2, Jul-16 to Dec-16
THE QURANIC CONCEPT OF UNIVERSAL BROTHERHOOD
Dr. Meraj Ahmad Meraj

Department of Arabic, Aliah University, Kolkata
ABSTRACT:
We are living in a globalised world, with diverse religious, ethnic, cultural, social, economic and
political backgrounds. All these suggest the importance for a better understanding one another
through interfaith partnership. The prime objective of Quranic message is to create mutual
understanding, respect, and tolerance to work in unity for peace and prosperity of humanity without
harming the identity of any religious group in multi-culture societies. It is believed that every religion
has some universalized values as a common ground. Islam is the first voice in the world which sent
an invitation for universal brotherhood and unity. The Quranic vision of peace is not limited to the
borders of the particular country or the confines of its own followers or community, it embraced all
of humanity. Love and respect for entire humanity is the basic tenets of Islam. Islam makes all
mankind one great brotherhood and exhorts all of us to seek the path of peace through the
righteousness and beneficence of our conduct towards each other. The aim of this paper is to
examine the Quranic vision of world peace and universal brotherhood as exemplified in the life of
the Prophet of Islam who is the supreme exemplar in Islamic tradition. This paper will explore the
ability of Quranic teachings to overcome the inter-religious conflicts in various parts of the world so
that creative peace can be established on the earth.
Keywords: Quran, Islam, Humanity, Mutual respect, Universal brotherhood
INTRODUCTION:
With the rapid pace of the means of communication, the modern world has been reduced to a
global village and a global community. There is an increasing intermingling of diverse economic,
cultural and religious ideologies. The watertight compartmentalization of religious, cultural, racial
and linguistic identities are fast breaking up giving way to a multiracial, multilingual, multi-regional
and multi-religious grouping. But in spite of the positive aspect of globalization, many problems
related to caste, colour, creed, sex and languages are cropping up and hamper global unity and
brotherhood. To put an end to this ill and enmity and to establish peace and brotherhood in society,
the Holy Quran is the invaluable gift for entire humanity. The holy Quran gives the message of
universal brotherhood and puts the interest of others above self. The Quran aims at putting an end
to fanaticism, casteism and racialism by preaching the unique lesson of the presence of God in all. It
eliminates hatred. The Holy Quran lays stress on equality, brotherhood and mutual co-operation:
The Quran did not accept discrimination among people on the basis of caste, colour, and sex and
tried to present a unique principle of oneness of God and man. Based on human equality, fraternity
coexistence, Brotherhood, love, respect, and tolerance, this oneness has been clarified in the
farewell address of the Prophet Mohammad on the occasion of the Hajjatul- Wida that is most
authentic manifesto of the universal brotherhood of human being. He said; your lives and property
1
are sacred and inviolable one to another until you appear before your lord.1 The Quran and
traditions of Prophet Mohammad are replete with instructions and injunction against sectional
tendencies among human being.
THE HOLY QURAN:
The Holy Quran is the word of God as it was revealed to the Messenger of God, Prophet Mohammad
(PBHU). It is the final chapter of the earlier Holy Books. This final message is the Criterion, the
Guideline to differentiate between light and darkness and right and wrong. It is a blueprint for a new
Nation under God. The Quran is the final word of Allah revealed to humanity through Prophet
Muhammad (PBHU). It was not meant to address the seventh century of Arab society, but to all
human being, for all the times. Islam lays down the following rights for every human beings Muslim,
Non-Muslim and man or woman on the base of humanity.
The right of life: The right of life is guaranteed by Allah to human. The holy Quran lays down
in this regard. The holy Quran says: whoever kills a human being without any reason
manslaughter or corruption on earth, it is though he had killed all mankind.2 In other
verses, Quran Command Do not kill souls which Allah has made sacred except to the due
process of Allah.3
The right to the safety of life.
Respect for chastity of woman.
The right to justice.
Equality of human being.
Security of the property.
Rights of freedom.
Freedom of expression.
THE ISLAMIC VIEW OF HUMANITY:
Fundamental philosophy of Islam rings on universal humanity. Islam always encourages its followers
to live with tolerance, harmony, love, brotherhood and peace on the earth adding that humanity is
more precious than any of the religions. God has granted human dignity to all mankind. The Holy
Quran says. And indeed we have honored the children of Adam, and We have carried them on land
and sea and We provide them with At- Tayyibat (good things) and have preferred them above many
of those whom We have created with a marked preferment.4 It is narrated that a Jewish funeral
passed before the Prophet and he stood, some of his companions said it is a Jewish funeral. He
replied: is not it a soul of human being? All humanity is a single body. This also means that all
humankind is a family - brother and sisters, equal before God. Islam teaches us to harmonize our
relation and adhere to the principle of peaceful co-existence of all human beings irrespective of their
faiths, religions, and ideologies. It clearly emphasizes upon rationality in dialogue. The other people
are to be revered and talked to in rational and responsible way to exchange the ideas. The Holy
Quran has alluded to the unity and solidarity of human beings in their humanity and considers the
saving of one life to be the same as saving all lives and to transgress one is to transgress all: Who so
slays a soul not to retaliate for a soul slain, nor for corruption down on earth, shall be as if he had
2
slain mankind altogether; and who so gives life to a soul, shall be as if he had given life to mankind
altogether.5
EQUALITY AND BROTHERHOOD:
Liberty and equality are the two fundamental pillars of human rights recognized by classical
democracy. Besides liberty in all its forms, equality constitutes the other scale in the balance of
fundamental human rights. It merits a special mention because of its close relation to peace and the
brotherhood of mankind. The principle of equality constitutes one of the sacred and prominent
axioms of Islam. Islam considers that all mankind are equal before the law, in their rights as well as in
their obligations, without any distinction of race, nationality, colour, family or creed. Piety alone is
the measure of dignity in Islam. Islam sees all human beings as the creatures of God. All people are
equal and enjoy the same degree of humanity. Equality between people should be regardless their
race, colors, creeds, and cultures. God says, It is He who has created you from a single person
(Adam) and then He created from him his wife (Eve) in order to that he might enjoy the pleasure of
living with her.6 The difference of people is not to fight each other and override some of them over
some, but to know each other, God said, O mankind! We have created you from a male and a
female and made you into nations and tribes so that you may know each other.7 In fact, Islam is a
religion of blessings, kindness and tolerance for all humanity without any differentiation.
JUSTICE:
Justice is the most cherished ideal dream in every society. Justice is universal to every member of
human family. Thats why we find Justice is the central theme in the Quran. The Holy Quran is known
as al- Furqan that means the differential sources between truth and injustice which tries to vindicate
the evils to create justice in the society. Quran gives the noble ideas to harness a peaceful world
order based on equality, respect, dignity of honor and justice. In the Islamic worldview, justice
denotes placing things in their rightful place. It also means giving others equal treatment. In Islam,
justice is also a moral virtue and an attribute of human personality. Justice is close to equality in the
sense that it creates a state of equilibrium in the distribution of rights and duties, but they are not
identical.
TOLERANCE:
Islam is a religion of peace and tolerance. Peace can never be established without some form of
tolerance. Tolerance and dialogue are two keys to provide peace and harmony in society. Tolerance
means to accept coexistence and co-exist peacefully. Islam called for tolerance. God orders the
believers to be patient at the time of anger and to excuse those who treat them badly. Dialogue
increases the depth of every culture with the other cultures. With the continuing dialogue and the
peaceful dealing, humans learn to reduce their prejudices and increase tolerance and correct their
misconceptions. The Holy Quran is based on forgiveness, tolerance, and respect for entire humanity.
Tolerance towards the people of other faiths always was one of the fundamental teachings of Islam.
The Holy Quran says. Let there be no compulsion in religion.8 A person who understands Islam and
its teachings can never be a terrorist or extremist. Islam undoubtedly encourages humankind to
cooperate on the basis of justice and a peaceful life and one of its most important principles is to
promote peace.
3
FREEDOM:
Islam admits the freedom of thought, free expression of opinions, and exercise of independent
judgment in religious matters. It also acknowledges tolerance among religions, religious
communities, nations, and tribes, and commands mutual understanding and cooperation among all
people, as we shall demonstrate with clear proof. The Islamic concept of freedom applies to all
voluntary activities of man in all walks of life. Every man is born free on the Fitrah or in a pure state
of nature. This means that man is born free from subjugation, sin, inherited inferiority and ancestral
hindrance. Within the framework of Islamic concept of freedom, there is no room for religious
persecution, class conflict or racial prejudice. The individuals right to freedom is as sacred as his
right to live.
RELIGIOUS FREEDOM:
The Quran is indeed unique among the revealed scriptures in the world which refers not only to
dialogue between followers different faiths but also to the divine ordainment of religious diversity.
Islam identifies categorically with the people who possess the earlier revelations and promulgates
that to each nation has been sent the Prophets. It said that God has sent around one lakh twenty-
four thousand prophets unto earth at different periods of human history for formation. The basis of
religious freedom in Islam is this Quranic assertion. There is no compulsion in religion.9 Islam regards
religious diversity as one of the (ayat) sign of God. The Quran not only acknowledges religious
diversity but also lays down the principles of interreligious relationship. It first calls for respect and
protection of all places of worship.10 The Prophet himself applied this principle by allowing the
delegation of the Christians of Njran to pray in his mosque. Religious freedom is not under attack in
the Quran but is actually upheld by it. As the Holy Quran declares that there is no compulsion in
religion. True guidance is now distinct from error.11 There is number of similar verses in the Quran
which makes it quite plain that ones choice of religion is wholly a matter of individually conscience.
The diversity and differences in ethnic and human communities is normal and should be result in an
understanding and cooperation among them. The Holy Quran indicates that the differentiation,
within mankind in respect of gender, tribe and race is also a source of knowledge. The Holy Quran
clearly prohibited any kind of coercion or compulsion in conveying the message of religion: No
compulsion is there in religion; verily truth has become clear from error.12 The Holy Quran has
emphasized, time and again, the diversity of religions and Gods judgment concerning them: To you
your religion and to me my religion.13
MUTUAL RESPECT:
Islam teaches us to respect every man who is good whatever his religion may be and to be drawn
towards merits and virtues whatever be the religion or race of the person who possesses them. All
human beings were creatures of God. The Holy Quran emphasizes that all the people have right to
follow the religion of their own choice. In Islam, all human beings are brothers and sisters unto each
other. Islam calls on people of different faiths to have mutual respect for each other on the basis of
their common humanity while following their own religion. According to Islam, the life of human
being is a trust from God, irrespective of his or her ancestry, colour, or language. Humankind is the
best of all creations14 and is created of the best stature. So, every human deserves respect by nature.
4
QURANIC THEORY FOR PEACEFUL COEXISTENCE:
Islam brought to the world the message of peaceful coexistence, not only in theory but also in
practice. The truth is that Islam is a peaceful way of life: it was so for the man of past and it is so for
the man of today. Human beings are to coexist in peace and harmony, diversity and differences in
faith were to be judged by God. The Quranic concept of peaceful co-existence is the view that
human beings are united under one God.15 They are to strive towards virtuous deeds16 for most
noble person in the eyes of God is the one who is most pious.17 These and other verses command
Muslims to build bridges of understanding and cooperation with fellow human beings in order to
create a just social order. Peaceful co-existence requires that people abstain from abusing and
denigrating those who do not share their beliefs. Deriding and mocking others can engender
violence and hatred. Therefore, the Quran urges respect for the beliefs of others. The Quran further
states, Had God willed, they would not have been for not idolaters and, we have not appointed you
a watcher over them, neither are you their guardian. Abuse not those to who they pray, apart from
God, otherwise, they will abuse God in revenge without knowledge. So, we have decked out fair to
every community their deeds: then to their lord they shall return, and He will tell them what they
have been doing.18
THE PRINCIPLE OF BROTHERHOOD IN ISLAM:
Islam is the first voice in the world sent an invitation for universal brotherhood and unity. Muslims
have to believe in all prophets19 including Moses, Jesus and all the books sent by the God including
Torah (Al-Torah) and Gospel (Al-Injil). Adam A.S. is, therefore, not just the first man, but also the first
Prophet, the first to receive words from God. The guidance promised by God. The universality of this
guidance in Quran is very clearly stressed for every community Ummah there is a messenger20 As
Muslims, we accept all prophets and Books sent to different peoples throughout the history and
regard belief in them as an essential principle of being Muslims. A Muslim is a true follower of
Abraham, Moses, David, Jesus and all other Prophets. (Peace be upon them). Not believing in one
Prophet or Book means one is not a Muslim. Thus, we acknowledge the oneness and basic unity of
religion which is symphony of Gods blessings and mercy and the universality of belief in religion. So
Islam is a system of belief that embraces all races and all beliefs. It is a road that brings everyone
together in brotherhood. The Quranic concept of universal brotherhood of mankind is also evident
from the fact that the word Muslim has came only 42 times in the Quran, whereas the word
mankind came 240 times and the word man came 65 times.21 This clearly shows that welfare of
the whole mankind is one of the principal concerns of Islam.
CONCLUSION:
Islam created a vision for the humanity from the Divine book of Quran and appealed for universal
brotherhood that is common in respect of humanity. The Holy Quran provides a framework of social
equality and universal brotherhood. This framework produces a flexible social structure which
motivates an individual to grow on the basis of efficiency and good character. It introduces social
equality among human beings irrespective of colour, read, and geography. These features promote
beneficial cooperation and mutual sharing of resources. Its strength and stability depends on the
strength and good quality of individual bricks. Similarly, world peace is unthinkable without the
spiritual and psychological peace of a large majority of its inhabitants. Islam unites all human beings
5
in love and sympathy as brothers. The brotherhood of Islam transcends all geographical and political
barriers. Even the strictly religious obligations of Islam, like the congregational Prayers, Fasting,
Zakah and Pilgrimage to Mecca have the additional function of creating brotherly feelings and
equality among all sections of humanity. On the basis of the equality of all men, and of religious
cooperation and tolerance, Islam has emphasized the religious brotherhood of all believers on the
one hand and the human fraternity of all people on the other. Muslims all over the world are
considered one single community, whose pillar is religious solidarity and the spiritual brotherhood
which the Holy Quran has so strongly emphasized: the believers are indeed brother.22 This
universality is confirmed by the Holy Quran and the prophetic traditions. The message of Islam is not
confined to the Arab race, nor to a particular nation; it is a universal message addressed to all men.
Islam has unambiguously declared the equality of all men without discriminating between them with
regard to religion, nationality, race, colour and lineage. This is one of the consequences of the unity
of mankind which binds them all and the unity of universal justice which organizes all their relations.
References:
1
Sarwar Hafiz Ghulam: Mohammad: The Holy Prophet Lahore-1949, P. 409
2
Quran, 5:32
3
Ibid, 6:151
4
Quran :Surah Isra,70
5
Quran 5:32
6
Quran, al- Araaf: 89
7
Quran, Surah, Hujrat,13
8
Quran, 2:256
9
Ibid, 2:256
10
Ibid, 22:40
11
Quran, 2:256
12
Quran 2:255
13
Quran 109:5
14
Quran, 95:04
15
Quran, 2:213
16
Quran, 5:48
17
Quran, 49:13
18
Quran, 6:107,108
19
Quran, 3:84
20
Quran, 10:4
21
Abdul Ali, Insight into Islamic Humanism, p 183
22
Quran 49:10
6
WHO BURNT THE GRAND LIBRARY OF ALEXANDRIA?
Muhammad Nabeel Musharraf

Australian Islamic Library, WA
Bashir Ahmed Dars

Research Gateway Society, Pakistan
ABSTRACT:
The grand library of Alexandria was already destroyed long before the Islamic era. Some people with
ill intentions spread the idea that it was burnt by the second Caliph of Islam, Umar R.A. Tracing back
the intentions behind this intellectual dishonesty reveals the political motivations and missionary
aims of those who propagate this fabricated story. Some historians copied this idea from its
generators without any investigation (as is the case with many books of history from that time). The
missionaries and the atheists found it as a lucrative opportunity and got clung on to it. Even after it
has been comprehensively proven as fabricated, still there are many who are not willing to reject it
as they consider it in perfect alignment with their own agendas. A vast majority of researchers
(Muslims as well non-Muslims) who have studied this matter critically have out-rightly rejected such
an allegation on Caliph Umar. In this article we have presented an overview of relevant literature
with an intention to re-analyse this issue and assess the allegations made against Umar R.A., the
second caliph of Islam.
INTRODUCTION:
After Alexander the great, the kingship of Egypt came in the hands of Ptolemy I1 who assigned the
task of creating this huge library to Demetrius (Delia, 1992; Thiem, 1979), a philosopher of Greek
origins and an advocate for Aristotles thought2 (Delia, 1992). The Great Library of Alexandria was
founded by Ptolemy I but completed and extended by Ptolemy II. Ptolemy was keen to support
scientific research and was a generous sponsor of the arts (Hill, 2012). He was a man who loved
knowledge and books. In line with his passion, he sponsored the collection of approximately 500,000
books on various subjects in the library in the form of papyrus roles3 (Thiem, 1979). It is this library
that is known as the Library of Alexandria. Thiem (1979) suggests that in addition to the main
library, there was also a daughter library which was different from the mother or the original
grand library.
1
Ptolemy I Soter, (born 367/366 bc, Macedoniadied 283/282, Egypt) Macedonian general of Alexander the
Great, who became ruler of Egypt (323285 bc) and founder of the Ptolemaic dynasty. (Ptolemy I Soter |
Macedonian king of Egypt | Britannica.com, 2016)
2
He is believed to be a student of Aristotle who fled from Athens due to political troubles (Katrin Kuznik, 2007)
and came to Egypt where he gradually acquired high status in the court.
3
Papyrus roles were the writing materials used historically before the invention of paper. They were made
from papyrus leaves which were knitted together, dried and hammered to convert them in a materials suitable
for writing. Picture 1 show imagination of artists regarding how the grand library of Alexandria would have
looked like filled with these papyrus roles.
7
The details about the destruction of these libraries are not available in full and existing stories are
full of contradictions and controversies.
Thiem (1979) mentions:
Specialists have at one time or another disputed each of the burnings, and no date or
dates have produced a consensus of opinion. What seems indisputable is that at some
point in history, the Alexandrian library, center and symbol of Hellenistic culture,
burned. The precise seed of truth about the destruction may have been lost forever
among the luxuriant tales that sprouted from it. (p. 508)
In this article, we have presented a thematic literature review on the subject with a special focus on
the story that links destruction of this library to the second of Caliph of Islam, Umar R.A.
STORIES ABOUT THE DESTRUCTION OF LIBRARY:
Thiem (1979) suggested that there are at least three stories about the burning of library(s) which are
often intertwined with controversies.
The three stories are as follows:
1. First, Julius Caesar4 may have inadvertently burned all or part of the Mouseion library (i.e.
the mother library) in 47 B.C.;
2. Second, the Emperor Theodosius may have provoked the burning of the Serapeum library
(i.e. the daughter library) circa 390 A.D.
3. Third, according to this story, the Caliph Umar is alleged to have ordered the burning of the
same library circa 642 A. This is the point that the current study explores in details i.e.
burning of an already burnt library.
There is another story that attributes the destruction to Aurelian's invasion. We have also
discussed that story at length later on in this paper.
4
Julius Caesar was born in 100 BC in Rome. He held a number of government positions. In 52 BC, Caesar went
on to Egypt, where he involved himself in upholding the rule of Cleopatra, with whom he had a son Caeserion.
This is the time when he is attributed to have played a part in burning a part of the library. In his later life, as
he got more and more powers, he began to utilize them for his political benefits and was accordingly
assassinated in the roman senate. (Julius Caesar, 2013)
8
Picture 1: "The Great Library of Alexandria" as imagined by O. Von Corven [D. 1886] (Hessel, 2001)
WHO REALLY BURNT LIBRARY?
The findings from the literature review suggest that the some books, which researchers claim to be
40,000, were burnt at the time of Caesar. However, they were not in the central library at that time.
The burning by the Emperor Theodosius is also backed up by quite strong evidence; however, it was
most probably the daughter library. The destruction of the main library can be attributed to the
Aurelian's invasion. The allegations that Umar R.A. or the Muslims burnt this library are rejected by
most scholars and do not hold any valid grounds.
Following is an explanation of above mentioned point.
Destruction by Caesar:
This story is explained in Encyclopaedia Britannica as follows:
In 48 bce Julius Caesar became involved in a civil war in Egypt between Cleopatra and
her brother Ptolemy XIII. Caesar sided with Cleopatra and was soon besieged by the
Ptolemaic forces by land and sea in the great harbour. He realized that his only chance
lay in setting fire to the enemy fleet, and it was by that drastic measure that he
managed to gain the upper hand. Yet he is remarkably silent regarding the extent of the
destruction caused by the fire in the city itself. Subsequent authors, however, provide
details of the ensuing destruction. Most explicit is Plutarch, who, after a personal visit to
Alexandria, explained that Caesar was forced to repel the danger by using fire, which
spread from the dockyards and destroyed the Great Library. Equally indicative is a
statement by Strabo who, during a long stay in the city (c. 2520 bce), expressed in an
9
indirect manner his regrets over the loss of that great library that had once supplied
Eratosthenes and Hipparchus with the original reports of earlier discoveries, sources
that were no longer there for him to consult. (Library of Alexandria | ancient library,
Alexandria, Egypt, 2016)
Canfora and Coleman (1999) have examined various claims about the burning of the grand library of
Alexandria, and its subsidiary and re-incarnated library, and questioned them. They criticize the
attribution of burning to Caesar.
In line with the findings from Canfora and Coleman, Delia (1992) also questions the burning of books
by Caesar which raises even more questions about the authenticity of stories related to this event.
She mentioned about the incident that
CONTEMPORARY SOURCES WERE SURPRISINGLY SILENT. A century later, the younger

Seneca remarked on the loss of some 40,000 papyrus rolls without suggesting that the
main library itself was destroyed. Three generations after Seneca, however, Plutarch
wrote of a conflagration spreading from the Eastern Harbor that destroyed "the great
book collection," promulgating the irresistible irony that so eminent a man of letters as
Caesar had, in a single stroke, annihilated the ancient world's most outstanding
monument to intellectual achievement. (p. 1461).
Burning during Aurelians invasion:
Canfora and Coleman (1999) seem to be quite firm about when the end of those old collections
came, based on their analysis of historical facts.
According to them, it was during the time when Alexandria was the scene of a ferocious war
between the emperor Aurelian (270-275 AD) and Queen Zenobia. During the course of the civil war,
most of the district known as 'Bruchion' was destroyed. It was the quarter where the old palace was
located, inside of which was the Great Library.
The story is mentioned in Encyclopaedia Britannica as follows:
The daughter library, protected by the Serapeum, subsisted up to the 4th century as
long as paganism survived. But when Christianity became the one and only religion
acknowledged throughout the empire, Emperor Theodosius I in his zeal to wipe out all
vestiges of paganism issued a decree in 391 sanctioning the demolition of temples in
Alexandria. Empowered by the imperial decree, Theophilus, bishop of Alexandria, led an
attack on the Serapeum, and he himself gave the first blow to the cult statue of Serapis.
His frenzied followers ran amok in the temple, destroying and plundering. When the
destruction was complete, Theophilus ordered a church to be built on the site. Several
testimonies written by contemporary or near-contemporary eyewitnesses testify to the
fact that the devastation was extensive. One Theodoret claims that the temple was
destroyed to its foundations. (Library of Alexandria | ancient library, Alexandria,
Egypt, 2016)
10
Confora and Colemans finding that the destruction was caused by Aurelians invasion is in alignment
with what Delia points out:
In A.D. 272, the entire royal district was ravaged during Aurelian's invasion, which aimed
at recapturing the city occupied first by the army of the Palmyran queen, Zenobia, and
subsequently by the supporters of the usurper, Firmus. It is unlikely that the Museum
complex survived this catastrophe unscathed. If it was reduced to ruins, the remnants of
its collection that had not been preempted by private collectors would have been
transferred to the Serapeum, Kaisareion, and Claudianum annexes. Twenty-three years
later, in the summer of A.D. 295, Diocletian visited Alexandria in response to widespread
disaffection in Egypt. The city was taken by storm and sacked; citizens were slaughtered
and their private book collections confiscated and burned. The reinscription of a
Museum monument by a private individual at this time suggests the reign of Diocletian
as a terminus ad quem for its demise and of the library housed within it. Further damage
was caused by an earthquake in the summer of 365. (Delia, 1992, p. 1463)
Philips (2010) pointed out that:
One report by Ammianus Marcellinus recounts that the district was razed to the ground,
and one scholar, at least, is convinced that this is the event that destroyed the entirety
of the Great Library.[120]
Burning on the orders of the emperor Theodosius:
Delia (1992) explains this incident as follows:
Aphthonios, who visited Alexandria around 315, noted that, although a library still
existed in the Serapeum complex, only those alcoves containing philosophical works
were accessible, and the stacks associated with the cult of pagan deities had been
closed. In 391, the emperor Theodosius I banned pagan rituals.' That same year, a
Christian mob led by the patriarch of Alexandria, Theophilos, gutted and sacked the
Serapeum. Within a generation, when a throng of angry Christians brutally murdered
the pagan neo-Platonic mathematician-philosopher Hypatia, the Kaisareion had already
been transformed into a church. Even had the cult of the Muses survived into the fourth
century, it is inconceivable that it survived similar reprisals. Writing at the beginning of
the fifth century A.D., Eunapius describes the pagan temples at Alexandria as "scattered
to the winds," in terms of their cult ceremonies. The actual buildings, in many cases, had
been converted into Christian churches. His contemporary, the presbyter Orosius,
proffers an eyewitness report that Christians had thoroughly plundered the contents of
Alexandrian libraries. (pp. 1463-1464)
Philips (2010) explains:
Yet another story of the Great Librarys destruction says that it was destroyed by
religious riots in 391 CE. By this time, Christianity has been declared the official religion
of the Roman Empire. The holdings at the Mouseion and at the Serapeum were both on
11
the precincts of pagan temples. While this had previously lent them a measure of
protection, in the days of the Christian Roman Empire, it placed them in a certain
amount of danger. As one author put it, Early Christians threatened Alexandria's
scholarly culture; they viewed pagan philosophers and learning with suspicion, if not
enmity. In the days of the Emperor Theodosius, when Alexandria was under the
authority of the fanatic Bishop Theophilus, their danger became critical. In 391 CE,
Emperor Theodosius issued a degree sanctioning the destruction of all pagan temples in
Alexandria. Inspired by this decree, Theophilus lead a mob to the entrance to the
Serapeum, where, reputedly, he struck the first blow against the temple. His frenzied
cohorts followed suit, eventually demolishing the entire Temple of Serapis. When the
devastation of the temple was complete, Theophilus ordered a church to be built on the
site of the ruins (Philips, 2010, p. 5).
Another story of the Great Librarys destruction begins with strife between the sizeable Jewish and
Christian populations of Alexandria.
In 415 CE, violence broke out between the factions, and the Christian prefect of
Alexandria, Cyril5, directed the Jews to leave. Renowned teacher, astronomer and
mathematician Hypatia, who is often known as the last great scholar associated with the
Great Library, protested. Cyril ordered her execution. The story recounts that she was
then murdered by a mob of Cyrils followers, who then sacked the Great Library and
burned it to the ground6.
This could possibly be the re-incarnated library established from the previous remains.
5
Cyril succeeded his uncle Theophilus as bishop of the see of Alexandria in 412 and came in conflict with the
civil administration over the zeal with which he championed orthodoxy.
He closed the churches of the Novatians, a schismatic sect that denied the power of the church to absolve
those who had lapsed into idolatry during persecution. He also was involved in the expulsion of Jews from
Alexandria (Saint Cyril of Alexandria | Christian theologian | Britannica.com, 2016)
6
Some researchers attribute the killing of Hypatia to Peter, an affiliate of Cyril. According to New Advent
Church History, Book VII, he and his mob, charged with a fierce and bigoted zeal:
waylaid her returning home, and dragging her from her carriage, they took her to the church
called Csareum, where they completely stripped her, and then murdered her with tiles. After
tearing her body in pieces, they took her mangled limbs to a place called Cinaron, and there burnt
them. This affair brought not the least opprobrium, not only upon Cyril, but also upon the whole
Alexandrian church (Zenos & Knight, 2009).
12
th
Picture 2: Goleniscev Papyrus from 5 century showing Pope Theophilus standing on the Serapeion (Elsner,
1998, p. 256)
Burning on the orders of Umar R.A.:
This story is mentioned as follows:
The final individual to get blamed for the destruction is the Moslem Caliph Omar. In 6407
AD the Moslems took the city of Alexandria. Upon learning of "a great library containing
all the knowledge of the world" the conquering general8 supposedly asked Caliph Omar
for instructions. The Caliph has been quoted as saying of the Library's holdings, "they
will either contradict the Koran, in which case they are heresy, or they will agree with it,
so they are superfluous." So, allegedly, all the texts were destroyed by using them as
tinder for the bathhouses of the city. Even then it was said to have taken six months to
burn all the documents. But these details, from the Caliph's quote to the incredulous six
months it supposedly took to burn all the books, weren't written down until 300 years
after the fact. (Chesser, 2014)
7
Many scholars consider the date of conquest to be 642AD (Sijpesteijn, 2007)
8
The commander of the Muslim army was Amr b. al-As R.A who went to fight a great power of the time with
only a 4000 men. At the time of conquest in Egypt, Constantinople's Catholic authorities had persecuted,
flogged, tortured and executed Monophysite Christians, and the Monophysites saw the Arabs as liberators. So
too did Egypt's peasants, who had felt oppressed by tyrannical, mostly Greek, landlords (Smitha, 2015). This
Muslim army that went to Egyptian conquest not only had Muslims from various parts of the world but also
the Christians who chose to take part in the battle (Sijpesteijn, 2007).
13
Though, there are some weak points in almost all of the relevant stories, the story that links the
destruction of library to Muslim conquest of the Egypt is considered to be a pure fabrication by most
scholars.
Thiem (1979) highlights that:
Most modern authorities-such as A. J. Butler, The Arab Conquest of Egypt (Oxford,

1902)- have doubted the Saracen burning under Omar, but Parsons, who disputes the
Caesarian and Christian destructions, argues that the Saracen one did occur. (p. 508)
From this footnote we see that:
- Most modern authorities reject the idea that the library was burnt by Umer R.A.
- And, that the person who insists that it was burnt by Umer R.A. is the one who denies the
Christian burnings. This opinion is inconsistent with the findings from a number of
researchers and is explained further in this article.
Thiem comments while discussing the account of this event recorded by Gibbon9: Gibbon shows his
characteristic narrative finesse in retelling the familiar story before attacking its authenticity (p.
510). Once the story-telling part is done, Gibbon questions the authenticity of this story and argues
that even if it would have occurred, its impact would have been minimal and the major blow was the
event when the Christians in Theodosius's reign devastated the library. Gibbon takes the explanation
forward and mentioned that the burning of books, if it was ever done by Muslims (which he doubts),
was an action devoted to the benefit of mankind owing to the stuff it contained.
Gibbon provides references to the previous researchers who have highlighted that Muslims refrain
from burning the books of Judaic and Christian faiths for the respect of name of God mentioned
therein. Afsaruddin (1990) also clarified the approach of Muslims towards the reception of non-
Islamic works in the Islamic world:
The Muslim attitude toward "pagan" knowledge was characterized by great receptivity.
When the Arabs conquered Iran in the 7th century, they fell heir to the rich repository of
Hellenistic thought and knowledge safeguarded by the Gondishapur school at Khuzistan.
This was the school set up by the Sassanian emperor Khusrau Anushirvan, whose court
had provided refuge to both Greek philosophers fleeing from Athens because of the
Emperor Justinian's persecution in the sixth century, and to Christian scholars escaping
from the Syrian school of Edessa.(Afsaruddin, 1990, p. 292)
She further emphasised her point as follows:
Under Muslim aegis, many ancient literary works were rendered from the original
Greek, Pahlavi, Aramaic, and Sanskrit into Arabic. In the ninth century, the Bayt al-Hikma
(House of Wisdom) was set up by the Abbasid caliph al-Ma'mun in Baghdad to provide
9
Edward Gibbon (27 April 1737 16 January 1794) was an English historian and Member of Parliament. His
most important work, The History of the Decline and Fall of the Roman Empire, was published in six volumes
between 1776 and 1788 (Edward Gibbon - Christian Classics Ethereal Library, 2016). His works are known
for an open criticism of organized religion.
14
patronage to celebrated translators like the Christian Hunayn ibn Ishaq and the Sabian
Thabit ibn Qurra. The works of Galen, Aristotle, Ptolemy and Hippocrates, among others,
were translated into Arabic. Many works of classical antiquity were thus preserved for
posterity and when later made available to the West, they helped trigger the European
renaissance. Intellectual tolerance was a hallmark of medieval Islamic civilization. The
critical and important role that this civilization has played in the preservation and
dissemination of ancient thought bears irrefutable testimony to that. (Afsaruddin, 1990,
p. 292)
Lewis proves this story as fabricated by coupling historical works with logical argumentation. He
mentions:
Paper was not introduced in Egypt until centuries after the Arab conquest, and many if
not most, of the books at that time would have been written in vellum, which does not
burn. To keep that many bathhouse furnaces going for that length of time, a library of at
least 14 million books would have been required. Another difficulty is that John the
grammarian who, according to the Barhebraeus story, pleased with Amr for this literary
probably lived and died in the previous century. In any case, there is good evidence that
the library itself was destroyed long before the Arabs arrived in Egypt. (p. 214)
Findings from Qassem (2008) are also consistent with above account who have explained about the
death of John the grammarian, also known as Yahia Al-Nahwy, which happened a century before the
Islamic conquest of Egypt.
Hitti (1970, p. 166) explained, "the great Ptolemic library was burnt as early as 48 B.C.E. by Julius
Ceasar. A later one, referred to as the daughter library, was destroyed about 389 C.E. as a result of
an edict by the Emperor Theodosius. At the time of the Arab conquest, therefore, no library of
importance existed in Alexandria and no contemporary writer ever brought the charge about Amr or
Umar."
From above explanations, the following points become clear and explain why this story is most likely
a fabrication made by the historians centuries after the actual incident took place.
Prof. Asma Afsaruddin of Department of Near Eastern Languages and Cultures at Indiana University
explains about the destruction of library as follows:
The main part of the Alexandrian library is widely believed to have been destroyed by
fire when Julius Caesar besieged Alexandria in 47 B.C. The subsidiary library at the
Serapeum was sacked by zealous Christians in 391 A.D., following an edict issued by the
Emperor Theodosius. (Afsaruddin, 1990, p. 292)
It is beyond the scope of this paper to cover all the researchers who claim this story to be a
fabricated one. As a summary, we will present following paragraph from Lewis (2008):
A succession of other Western scholars have analysed and demolished the story Alfred Butler
in 1902, Victor Chauvin in 1911, Paul Casanova and Eugenio Griffini, independently in 1923.
15
How the myth about Muslim burning of the grand library came into being?
The story about involvement of Muslims in burning of library was first presented by Abd al-Latif al-
Baghdadi, (11621231). The story then made its way in the works of Ibn al-Qifti (11721248). Abul
Faraj, a Christian priest took off this story from Al-Qitfis works. Abul al-Faraj's account was
followed by Abul al-Fida' in the early fourteenth century and later by al-Maqrizi in his history of the
Copts, Kitab al-khitat. Failure to report the Arab destruction of the Alexandrian library in the
eyewitness account of John of Nikiou, in the works of contemporary Christian historians such as
Severus of Ashmunein and Eutychius, and in Al-Baladhuri and Ibn 'Abd al-Hakam's detailed accounts
of the Arab conquest of Egypt renders this tradition highly suspect (Delia, 1992, p. 1465).
Encyclopaedia Britannica also summarizes the disputed nature of subject story:
The events of the early Arab conquests were recorded by historians from several sides,
including Arabs, Copts, and Byzantines. For more than five centuries after the conquest,
there was no mention of and not a single reference to any accident related to an
Alexandrian library under the Arabs. Suddenly, early in the 13th century appears an
account reported by Ibn al-Qif and other Arab authors describing how Amr had burned
the books of the ancient Library of Alexandria. The story has a fictitious flavour and has
repeatedly been criticized, notably by 18th-century British historian Edward Gibbon, and
it has since been proved to be a 12th-century fabrication. (Library of Alexandria |
ancient library, Alexandria, Egypt, 2016)
Lewis (2008) explains the travel of this story to the western world as follows:
The story became known to Western scholarship in 1663, when Edward Pcocke, the
Laudian Professor of Arabic at Oxford, published an edition of the Arabic text with Latin
translation, of part of the Compendious History of the Dynasties of the Syrian-Christian
author Barhebraeus, also known as Abu Al-Faraj. (p.213)
This story suddenly surfaced in the thirteenth century after five and a half centuries of silence.
The origin of this story can possibly have a number of different roots.
Delia suspects that such political circumstances at that time led to creation of fabricated stories to
reinforce certain opinions and ideas. The same opinion and suspicion is endorsed by Lewis (2008)
who claims that the people at that time could have fabricated the story to justify their own actions.
Though the point about suspicion is common, Delia and Lewis have different interpretations to why
such fabrication would have been made.
After the conquest of Jerusalem under Salah ud Din, Arab historians flourished and used their
writings to propagate the ideas they or their rulers wished to propagate. Salah ud Din, after
conquering the Fatimid caliphate, decided to get rid of their heretical books through sale to pay for
the expenses. The books were accordingly sold to other countries and private collectors. To support
his actions, some historians of the time (e.g. Abdul Latif who was an admirer of Salah ud Din and Ibn
Al-Qitfi who was appointed as a Qadi at that time) could have thought that fabricating a story about
16
Umar R.A. could become a means to support the action of Salah ud Din. No evidence suggests that
Salah ud Din ever wanted that. Also, his action (i.e. selling the books rather than destroying them)
was not what the story alleges Umar R.A. for. The sale of Fatimid books was not done by Salah ud Din
alone. Fatimid ruler themselves sold some library collections earlier to manage their expenses.
Hitti (1970) stated that the story "is one of those tales that make good fiction but bad history."
How the myth about Muslim burning of the grand library came into being?
The story was welcome in the Christian world at the time due to a number of political factors.
Interestingly, despite all the refutations, we still see this fabricated story being told and referred to
by some, especially by missionaries, atheist and certain secular factions.
Afsaruddin considers such an opinion as the anti-intellectualism. She explains:
Even after the historian Edward Gibbon decried this myth and set the record straight in
his Decline and Fall of the Roman Empire (London/Chicago: 1952, vol. 2, p. 274) and
other historians followed suit (Hitti, Philip. History of the Arabs. London: 1940, p. 166),
this spurious story has not been finally laid to rest. One suspects that medieval European
Christian sensibilities proved receptive to this denigrating depiction of Muslims, and
since the past is always with us, has assured the story of a long life in the West.
(Afsaruddin, 1990, pp. 291292)
Lewis (2008) also seems to be surprized about this myth still not being discarded by some. He says:
Despite the overwhelming evidence to the contrary, some writers are still disposed to
believe and even repeat the story of how the Great Library of Alexandria was destroyed
by the Arabs after their conquest of the city in 642 A.D., by order ot the Caliph Umar.
This story its origins, purpose, acceptance, and rejection provides an interesting
example of how such historical myths arise and, for a while at least, flourish. (p. 213)
Lewis (2001) accordingly summarizes:
"Modern research has shown the story to be completely unfounded. None of the early
chronicles, not even the Christian ones, make any reference to this tale, which is
mentioned in the thirteenth century, and in any case the great library of Serapenum had
already been destroyed in internal dissensions before the coming of the Arabs." (p. 54)
CONCLUSION:
In this article, we have proven with abundant evidence that the destruction of the grand library of
Alexandria happened in phases and had nothing to do with the second of caliph of Islam, Umar R.A.
Unbiased researchers have consistently rejected this fabrication and it is only those with ill
intentions who persist with such base-less allegations. Maualana Shibli Nomani is considered to be
the first one who refuted these claims in his book An Enquiry into the destruction of the ancient
Alexanderian library (Nomani & Sayeed, 1893). The refutation was then endorsed by a number of
orientalist scholars in 20th century.
17
The destruction of books, unfortunately, has continued to happen and it is the Muslims who have
lost the most. Considering the recent destruction of literary treasures of Egypt, Professor Trevor
Watkins of Edinburgh is reported to have said: The loss of Iraqs cultural heritage will go down in
history like the burning of the library at Alexandria and Britain and the US will be to blame
(Raven, 2004, p. 12).
18
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Happened to the Ancient Library of Alexandria? BRILL.
Library of Alexandria | ancient library, Alexandria, Egypt. (2016). Retrieved June 24, 2016, from
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Nomani, S., & Sayeed, M. G. (1893). An Enquiry into the destruction of the ancient Alexanderian
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Philips, H. (2010). The great library of Alexandria? Library Philosophy and Practice, (Paper 417).
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Ptolemy I Soter | Macedonian king of Egypt | Britannica.com. (2016). Retrieved June 22, 2016, from
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Raven, J. (2004). Lost libraries: the destruction of great book collections since antiquity. NY, USA:
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Sijpesteijn, P. M. (2007). The Arab Conquest of Egypt and the Beginning of Muslim Rule. In Egypt in
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of_Muslim_Rule
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Thiem, J. (1979). The Great Library of Alexandria Burnt: Towards the History of a Symbol. Journal of
the History of Ideas, 40(4), 507526. http://doi.org/10.2307/2709356
Zenos, A. C., & Knight, K. (2009). CHURCH FATHERS: Church History, Book VII (Socrates Scholasticus).
Retrieved June 27, 2016, from http://www.newadvent.org/fathers/26017.htm
20
URDU MUHAMMAD ( )THE MERCY FOR ALL - MUSLIMS AS WELL AS NON-MUSLIMS
URDU -
Abdul Hameed Arain
Government Sachal Sarmast Arts and Commerce College, Pakistan
Naheed Arain
University of Sindh, Jamshoro, Pakistan
ABSTRACT:
Allah almighty has sent one hundred and twenty four thousand messengers for the guidance of the
people of their period and area. At the end of this chain of prophets, He sent the last prophet
Muhammad whose guidance and shariah was not bound by time and geographical limitations. His
blessed guidance will remain valid till end of the times. Prophet Muhammad was sent as mercy and
blessing for all worlds and all the beings. He was not only a blessing for the Muslims but also for the
Non-Muslims as it is mentioned in Holy Quran: And we have sent you (O Muhammad )not but as a
mercy for the Alamin (Mankind, jinn and all that exists). If we look at the blessed words of the beloved
Prophet Muhammad , there are a plenty of teachings which directly concern with the non-believers,
for example the pacts of prophet Muhammad with Jews, Christians and pagans. It is also interesting
to note the rules he prescribed for wars in which he ensured the mercy even for the enemies.
Family law, criminal law, social justice system, economics of Islam and most importantly and human
rights charter he gave to this world are all brilliant examples of his blessed mercy and compassion
on the people of all religions.
Key word: Mercy, non believers, Jews, Christians, Muslims, gambling, adultery
:
1

20
)AUSTRALIAN JOURNAL OF HUMANITIES AND ISLAMIC STUDIES RESEARCH (AJHISR

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28
COUNCIL OF ISLAMIC IDEOLOGY, PAKISTAN - HISTORY, ROLE & FUNCTIONS
URDU -
Naheed Arain
Abdul Hameed Arain

Government Sachal Sarmast Arts and Commerce College, Pakistan
ABSTRACT:
Council of Islamic Ideology is a constitutional body of the Islamic Republic of Pakistan, responsible
for giving legal advice on Islamic issues to the legislature whether or not a certain law is repugnant
to Islam in the light of the Quran and Sunna. This council constitutes of 15 members from various
Islamic schools of thought within Pakistan and two well-known Research Scholars having 15 years
research experience. This body was founded on August 1, 1962 under Article 199 of the Constitution
of the Islamic Republic of Pakistan 1962. Advisory Council was re-designated as council of Islamic
Ideology under Article 228 of the 1973 constitution with provisions for its composition, procedure of
reference and functions. Since 1962 the Council has held 198 meetings, revised various laws,
recommended several legislations and submitted many reports. Some government departments
have also been established based on the recommendations from the Council of Islamic Ideology.
Council has also initiated some research projects and disseminated their works through magazines,
reports, seminars and workshops. However, Council of Islamic Ideology is only an advisory council
and it does not have any power to make legislation at its own.
Key words: Parliament, Constitution of Pakistan, Recommendations, Muslim Family Law, Article

i""""

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16-11-2010
The Offences against Property (Enforcement of Hudood ) Ordinance, 1979

The Offence of Zina (Enforcement of Hudood) Ordinance , 1979
The Offence at Qazf (Enforcement at Hadd) Ordinance, 1979
The Prohibition((Enforcement) of Hadd) Order , 1979
The Qanun-e-Shahadat Order, 1984
The Zakar and Usher, Ordinance, 1980
30
The Criminal law (Amendment ) Act, 1997 (Qanun-e-Qisas and Diyat)

the Ehtram-e-Ramzan Ordinance,1984
the Enforcement of Shariat Act, 1991(adopted with certain modifications)
Transplantation of Human Organs (under consideration of the Parliament)
Marriage with Quran (prohibition) (under consideration of the parliament)
Ministry at Religious Affairs and Minorities Affairs

Law Commission.
Judicial service/ Shariah Academy
Shariah benches and Federal Shariat court.
Promotion of Arabic Language.
:
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Future Agenda of change (Islam and west) (printed: May 2009)
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Constitution of Pakistan 1973, article 1
ii
Constitution of Pakistan 1973, article 2
iii
The Constitution of the Islamic republic of Pakistan; M/O Law, Justice and Parliamentary Affairs;(As
modified upto the 30th April, 2010), 2010,Article 228(3,a),Page 129
iv
1973242 -239
v
The Constitution of the Islamic republic of Pakistan; M/O Law, Justice and Parliamentary Affairs;(As
modified upto the 30th April, 2010), 2010,Article 228(3,d),Page 130
vi
www.cii.gov.pk/history
vii
www.cii.gov.pk/history
viii
www.cii.gov.pk/recomendations
ix
4www.cii.gov.pk20161
x
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35
RIGHTS OF CHILDREN IN THE LIGHT OF SEERAT E TAYYEBAH
-
URDU
Bashir Ahmed Rind
University of Sindh,Jamshoro
Mukhtiar Ahmed Kandhro

University of Sindh,Jamshoro
ABSTRACT
Family is a basic unit of of all societies and the families that civilized and a cultured play a pivotal role in the
societal development. Children being part of the family also play an important role in this process, as they are
the ones who become the parents and elders of tomorrow. They are not only a source of familys development
but they are also a reflection of society and its values. What they learn from the society becomes an integral
part of them. Therefore, for a developed and civilized society, it is necessary to concentrate on the upbringing
of children and give them their due rights. Their education should be handled with care and they should be
given a humble and friendly environment, so that they could have a positive physical and mental upbringing
for a brighter future. Islam, being a balanced religion, caters for this in the best possible manner, even to an
extrent that children have certain rights on parents even before they come in this physical world. Islam
stipulates these rights from the perspectives of religious, social, economic, moral, ethical, developmental,
educational and maritorial needs. The system that our beloved Prophet Muhammad has brought is a
complete and perfect way of life and provides us the best means to raise righteous and God-conscious people
who prefer societal good before their own self-interests. This study focuses on the balanced family system in
the light of Quran and Sunnah and the way it caters for the rights of children in the best possible manner. It
contains a useful advise for the parents which is aimed to make them understand the greater wisdom of
Islamic rulings with regards to their responsibilities in right upbringing of their off-springs.
Key words

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58
PROPHET MUHAMMAD AS A JUDGE
URDU
Tanveer Huma Ansari

ABSTRACT:
Hazrat Muhammad ( c-571 -633) was sent as a messenger to guide all human beings. He, through his
esteemed character and nobility, showed, the practical meaning of the Quran. One of the basic principal
and purposes of the Quran is to elevate human dignity, morals, and peace. These are the values that
Prophet Muhammad encultured in the society and systems he guided his believers to live up to. The
implementation of the law, which is a state responsibility, is an essential requirement for a just and
peaceful society. In line with the very purpose of Islam, this is something that He provided us with the
best examples of, as well. Like any other matter in our lives, implementation of law and justice is also
something that we can find best examples of from the noble life of our beloved messenger Muhammad
. The prophet ,throughout his life, stood up for justice and opposed all forms of oppression. Indeed,
Allah orders justice and good conduct and it is He who appointed our beloved messenger as a judge
to let the justice prevail. Allah says in Quran: "We sent our messengers with the clear signs and sent
down the book and the balanced with them so that mankind might establish justice". (Quran: 57: 25).
This article presents some of the glorious insights from the Seerah which highlight this role of our
prophet and the best of examples we find from his noble life regarding the system of justice and fair-
dealing. May Allah swt enable us follow His commands and injunctions communicated to us through the
best of His creations, our master Muhammad ( May Allah send blessings on him and may his mention
be exalted).
Key words: Justice, equality, tolerant, compassionate.

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67
CONCLUSIVE EVIDENCE ABOUT THE THREE DAYS OF SACRIFICE AND REBUTTAL OF THE FOURTH
DAY
URDU

Mufti Muhammad Rashid Awan
Sir Syed University of Engineering and Technology, Pakistan
Note from the editor:
This article deals with a particular fiqhi matter. In the matters of Fiqh, there can be a difference of opinion.
Regarding this topic as well, a number of scholars have presented their idillah for and against the opinions
presented in this article. Journal editors do not claim preference of any one opinion over the other. Based on a
narration attributed to Ali R.A., a number of Imams (e.g. Imam Ibn Al Qayyim, Imam Hasan Al-Basri, Imam
Ata ibn Abi Rabaah, Imam AwzaaI, Imam al-Shaafai and Imam Ibn al-Mundhir) are reported to have
favoured 4 days of Qurabani and considered the narrations related to three days to be dealing with the days
of mina. We accordingly recommend readers to consider the strengths and weaknesses associated with both
the opinions and accept the fact that in the matters of fiqh, difference of opinions is acceptable (as the great
Imams accepted difference of opinions among themselves as well as between their teachers and students).
ABSTRACT:
There is a heated debate going on from the past many years on the issue of days of Qurbani. This paper will
highlight the views of Fuqah-e-Karam and Ayimma-e-Karaam wa Mujehtadeen on the days of Qurbani with
references. The authenticity of three days Qurbani will be discussed with the evidence proving that the
slaughter of animals on the fourth day is to provide meat only but sacrifice have nothing to do with it. Hazrat
Abu Hurairah and Hazrat Anas Bin Maalik said there are two days only for Qurbani which are known as Youm
Al Adha.
According to Imam-e-Azam Abu Hanfia, there are three days only for Qurbani which are Youm Al Adha and
two days after this. Similarly, according to Imam Maalik and Imam Ahmad Bin Hanbal, there are only three
days for Qurbani which are Youm Al Adha and the two days after this. According to Imam Shafi, there are
four days only for Qurbani which are Youm Al Adha and three days after this. In this paper the collections of
different opinions are presented with arguments based on Quran and Sunnah to prove the authenticity of
three days of Qurbani.
Key words: Qurabani, sacrifice, Eid al adha, mohaditheen
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97
THE JUDICIAL SYSTEM IN THE ERA OF UMAR FAROOQ RA - A RESEARCH REVIEW

URDU -
Khalid Rasool
University of Sindh, Jamshoro
Dr.Bashir Ahmed Rind

ABSTRACT
Without establishing a robust system of law and justice, no nation, country or social system can progress
and prosper. We accordingly see that the nations that succeed and make their marks are those that have
ensured the rule of justice in the society. The best example of this can be seen from the life our beloved
Prophet Muhammad and his companions, who is a very short span of time, spread the global message
of Islam to all corners of the globe. The focus of discussion in this paper is the system of justice
established by the second caliph of Islam, Umer RA.
Umar RA set up a comprehensive system of justice and accountability during his era of the caliphate. As
the domain of Islamic lands increased far and beyond Arabia, new and different types of judicial matters
started to come to court. In order to ensure justice, he appointed such kinds of judges that were not
only pious and accountable, but also very well-conversed with the Islamic laws. They would have a
pleasing personality, and be generous and tender-hearted. Umar RA would not only rule the Islamic
state, but also serve as the chief justice who was never afraid to give challenging verdicts, even in the
matters that involved himself or his family. He also ensured a system of collaboration, consultation and
shared-learning by maintaining constant communication channels with his judged and sending them
advisory letters from time to time. Reasonable stipends were paid to the judges to keep them motivated
and focused on their mentally-consuming task of serving the system of justice. Indeed, the foundations
he set serve as benchmarks for all the future generations.
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A REVIEW ON THE MARITAL ASPECTS IN THE LIFE OF THE HOLY PROPHET PBUH
URDU -
Hafiz Khair Muhammad Asif Memon
Dr.Bashir Ahmed Rind

ABSTRACT
Prophet was sent as a messenger and as a human being. He was accordingly commanded by Allah
swt to eat from what was pure, dress himself in the best of manners, and marry. The sunnah of
marriage was a clear message to the rahbaniyyah from the previous nations (including Christians)
who believed that marrying women was impious. On contrary to their belief, Prophet married
himself and advised his followers to marry too. Marrying and having offsprings is an important
human need. Islam never restricts it, but channelizes it in the right direction.
The marriages of the most blessed of all creations, our master Muhammad , as discussed above,
were in accordance with the commands of Allah and filled with wisdom. However, some ill-
intentioned critics try to distract people in this regard and infuse doubts. The more vulnerable from
the society, the less knowledgeable ones, accordingly become confused. This account has been
created to address this issue. The number of marriages by the Holy prophet carries the beneficial
secrets, which are rarely noticed by laymen. The house of the prophet had different kinds of
women of different natures, statuses and family backgrounds. Some of them belonged to rich
families while the others came from humble origins. Some were better than the others in terms of
outlook, some were aged, and some were teenaged. Some were intelligent and keen and some were
patient. There is no doubt they all were great, noble and of an esteemed character as praised by
Allah swt Himself. They all practiced and preached, physically and mentally, what they were taught
by the prophet . This research paper reflects on the marital aspect of Pprophets life with
relevant arguments and logical conclusions.
KEYWORDS:
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Geisler, N. L. (1999). In Baker encyclopedia of Christian apologetics. Grand Rapids, MI: Baker
Books. Article onMuhammad, Character of
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Watt, Montgomery, Muhammad: Prophet and Statesman. Oxford University Press, 1961. From p.
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THE REAL STATUS OF WOMEN
URDU
( (Essay -
Ishfaq Parwaz
Independent Writer, Jammu and Kashmir
ABSTRACT
In this essay, the author expresses discontentment over the mistreatment of women. In a men-
dominated society, women face many injustices; they often get deprived of their basic rights such as
access to good education, equal role in relationships, ability to choose their own way in a manner
that is consistent with their physiological and psychological needs. The ill-trends in the society either
lead them to become earning machines or a source of satisfaction for the opposite gender. This
injustice is against the very Islamic traditions and injunctions. Women should accordingly be set free
from this occupation, which often comes in the disguise of freedom, and they should be allowed to
choose what is in their best interest and in the interest of society as whole.
124

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125

sex formation 3

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Just because two people are equal does not mean they are the same. Lets take men and women, for
example. No matter how you look at it, men and women are inherently different. Women can give birth to
children while men cannot. In general, men are physically stronger and taller than women. Mens and
emotions in separate ways giving each sex womens brains are even different, processing thoughts and
a different advantage.
Universal Life Church Monastery (2016). Are Men and Women Equal? Retrieved on October 19, 2016 from:
https://www.themonastery.org/blog/2016/04/are-men-and-women-equal/#qqk43XS5uDdcTpQw.99
Men are physically stronger. By nature, they are usually more aggressive and externally oriented. In
contrast, a woman usually embodies the ideal of inner dignity. Some people confuse such subtlety with
weakness; in truth, it is stronger than the most aggressive physical force imaginable. True human dignity
does not shout; it is a strong, steady voice that speaks from within. The nature of a woman, while subtle,
is not weak. And the nature of a man, while aggressive, is not brutish. For man and woman to be
The answer is not for men and women to try to be alike. complete, they must each possess both energies.
All men and women must be themselves, realizing that G-d has given each of us unique abilities with
which to pursue our goals, and that our primary responsibility is to take full advantage of those abilities.
Jacobson, S. (2004). Toward a Meaningful Life, New Edition: The Wisdom of the Rebbe Menachem Mendel
Schneerson. NY: William Morrow Paperbacks
126

127
URDU - STATUS OF WOMEN IN ISLAM AND OTHER RELIGIONS
URDU -

Dr. Naheed Arian
University of Sindh, Jamshoro.
Sohaib Ahmed Indhar

University of Sindh, Jamshoro.
ABSTRACT:
This study is conducted to find out the laws of inheritance in the different religions of the world from
the perspective of status they provide to the women. Our key objective was to find out the
difference among the inheritance laws of the five main religions of the world i.e. Islam, Christianity,
Hinduism, Judaism and Roman law. The historical and many current systems devise such inheritance
laws which either deprive women of their inheritance right completely or give them inadequate
rights. Islam provides the best system of inheritance for men and women. Its perfect distribution
cannot be matched by any man-made laws. In Islam, the basic necessities of women are the
responsibility of the closest related male (e.g. Husband, father, brothers, etc.), and if none of them
are alive then it is the responsibility of the Jamaah of Muslimeen to take care of them. Yet, Islam
gives them the rights in inheritance which were unheard of in previous generations. Depending on
situation, they can even get more share than the males. The article presents a comparative overview
of the beautiful and timeless principle of Islamic inheritance law and those of other religions.
Keywords: laws of inheritance for women, Islamic law.
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URDU - MANNERS OF CONVERSATION IN THE LIGHT OF SEERAT-UN-NABI

URDU -
Dr. Jabeen Bhutto
University of Sindh, Pakistan
Abdul Hamid Arain
ABSTRACT:
Talking is as old as human beings on earth. Talking is a way human beings use to convey their
feelings, emotions, demands and requirements to others. Tongue, a body organ that enable this
function, is accordingly one of the most vital organ in our body. It is interesting that this highly
important organ does not automatically function in the manner in which it is supposed to function
and need strong control. Other body organs, for example, lungs, kidneys, bones, etc, are
programmed in a way that they do certain functions unless out of order or impacted by a sickness.
This body organ i.e. the tongue, despite being physically and physiological in a healthy condition, can
function in worst of the manners depending on persons inner state and earn him disrespect and
humiliation. If a person speaks gently, he gets good value and response from others and if he uses
rough language and does not refrain from abusing others, then people dont respect such a person.
Islam being the complete code of life gives the instructions to speak gently. The life of Prophet
Muhammad is the best example for us in order to understand the best of the manners to speak.
Prophet ( peace be upon him) guided us that when a person speaks, his or her tone should be low,
voice should be clear, and the words that are uttered should be selected with care. Speech should
have the balaghah and message should be communicated in the best possible way. Abuses and
zoilism is not a way of talking of a Muslim or a gentlemen. We should avoid such way of talking as it
causes grieve to the person involved in such an exchange of words. Prophet ( peace be upon him)
taught us not to argue with foolish people and avoid arguing with meaningless arguments. In heaven
there will be no such rough words of abuses. If we eliminate the hate speech and abuses from this
world too, it would also become a very pleasant place to live.
Key words: Speaking gently, Talking, Low tune, abuses, zoilism, argument
137

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URDU MAKHDOON MUHAMMAD MOIN THATHVIS SERVICES TO THE HADITH SCIENCES

URDU -
Muhammad Anas Rajpar
Zain ul Abideen Sodhar

Muhammad Ali Laghari

ABSTRACT:
In this article, we have summarized the services of Makhdoon Muhammad Moin to the sciences of
hadith. Makhdoon Muhammad Moin (1093-1161 AD) was a great Sindhi scholar who was born and
raised in this land of scholars known as Sindh. His expertise in various branches of Islamic knowledge
is unparalleled. At the same time, he was a master on intellectual as well as spiritual and textual
sciences. He received his Ijazah and educational credentials from the renowned scholar Makhdoon
Inayat ullah Ibn Fazlullah Thathvi. He acquired the knowledge of prophetic traditions, social sciences,
theology, philosophy, Ilm ul Usool (principles of jurisprudance), literature, and tasawuf from Sindhi
and non-Sindhi teachers. His nobel teachers also include Shah Wali ullah Mohadith Dahelvi and
Sheikh Muhammad Zaki Sir Hindi.

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153
URDU RIGHTS OF DHIMMIS ACCORDING TO ISLAM
URDU -
Dr. Naheed Arain

University of Sindh Jamshoro, Pakistan
Dr.Abdul Waheed Inder

Shah Latif University, Khairpur, Pakistan
ABSTRACT:
Islam is a religion of mercy for all the people - Muslims as well as non-Muslims. The Prophet was
described as being a mercy in the Quran because of the message he brought for humanity Islam
(which means peace). God has created human beings with a dignity, Muslims and non-Muslims alike,
and has elevated their status above much of His other creation. God says in the Quran: "We have
honored the children of Adam; provided them with transport on land and sea; given them for
sustenance things good and pure; and conferred on them special favors, above a great part of Our
creation." (Quran 17:70)
Islam guarantees full rights to non-Muslim populations as long as they remain peaceful and adhere to
what has been agreed with them. And if they do not remain peaceful and break their covenants and
agreements, even then they are to be treated in a way that is best for the society in general. We
therefore see people subscribing to other religions living with full civic rights under the Muslim rule
through-out the history, be it India, Palestine, Al-Andulus or any other area. Infact the golden peiod
of Jewsih history in terms of stabilization and advancement of learning was achieved when they were
living under the Muslim khilafah. Non- Muslim populations living within Muslim communities were
granted peaceful and prosperous life and were guaranteed security for their lives and properties, and
were given the appellation of "ahl al-Dhimma" which denotes those people with whom Muslims have
an agreement or the responsibility of their personal safety and security of their property.
The basic guidelines which were laid by the Prophet in the early years of Islam in Madinah, where
he established a city-state and formed a blueprint of how Muslims should deal with Christians and
Jews ((among many other adherents of different religions). Granting minority rights to different
religious groups through pledges, documents and mutual agreements created a healthy atmosphere
for the development of both spiritual and material growth of the different religious groups living under
the Islamic rule.
In this article, we have provided a summary of the rights the Ahl al Dhimma are entitled to under the
Islamic governments.
Keywords: Rights of minorities, Islamic law, Non-Muslims under Islamic government
154
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164
ACADEMIC AND INTELLECTUAL CONTRIBUTIONS OF SHAIKH MUHAMMAD HAYAT SINDHI MADNI
URDU -
Dr.Abdul Aziz Nuhrio

Government Sachal Sar Mast Arts and Commerce College, Hyderabad, Pakistan
Dr. Jabeen Bhutto

Basheer Ahmed Dars

Mehran University SZAB, Campus Khiarpur Mirs, Pakistan
ABSTRACT:
Shaikh Muhammad Hayat Sindhi Madni was a high calibre scholar, muhadith and mujtahid of the 12th
century hijra. He was born in a village Adilpur near Ghotki in Sindh, Pakistan and belonged to Chachar tribe.
His fathers name was Muhammad Ibrahim Alias Mulla Phulario.
His struggles for the spread of Islam and its true teachings are spread over Hijaz, Indo-Pak subcontinent and
many other parts of the world. He received his basic education form the famous scholars of Thatta followed
by the higher education in Madinah. In Madinah, he studied under numerous great scholars including Shaikh
Abu al Hassan Kabir Thatvi, Shaikh Abdullah bin Salim Basri, Shaikh Hassan bin Ali Ujemi, and Abu Tahir
Madni. Under the companionship, guidance, and affection of these learned men, Shaikh Muhammad Hayat
Sindhi became a master in the field of Hadith sciences.
After the death of Sheikh Abul Hassan Kabir Thatvi (1139 AH) Shaikh Muhammad Hayat Sindhi was
appointed in his place where he taught the Hadith sciences for 24 years. Some of his famous stduents
include Shaikh Muhammad bin Abdul Wahab Al-Najdi, Amir Muhammad bin Ismail Yamani (the great
Muhadith of Yamen), Abul Hassan Saghir Thatvi, and Mir Syed Ghulam Ali Azad Balgrami (the historian of
India). He wrote about 45 valuable books in Arabic language. Among those, seven have been printed while
the rest are lying as manuscripts in different libraries of world inviting researchers, scholars, and publishers
to translate and/or publish them for wider accessability. Shaikh Muhammad Hayat Sindhi died in 1163 Hijri
at Medina and was burried in Janat al Baqiyah.
Keywords: Muhadith, Muhammad Hayat Sindhi, Hejaz, Ilm Al Hadith, Sindh

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180
IMPORTANCE OF FAMILY AS A BASIC UNIT IN MUSLIM SOCIETY
Abdul Wajid Memon

Abdul Waheed Indhar

Shah Abdul Latif University, Khairpur Mirs, Pakistan
Sohaib Ahmed Indhar

ABSTRACT:
The family is a basic unit on which the societies establish, build, sustain, and flourish. The family is
the basic social unit through which the newborn child is first introduced to the world when it comes
outside its mothers womb. As a result of this protected surrounding conditions, the child learns the
basics of his or her language, values, behaviors, habits, mental and social responses, and develops a
personality profile. The primary role of the family system goes far beyond reproducing and
continuing the human race. This system is a source of peace and serenity in our lives and provides us
psychological and physical security and wellbeing. In short, the basic family unit is a surrounding
conditions of cooperation, affection, care, and love between a man and a woman and the domain of
the childs earliest upbringing. The family, according to the Islamic is a highly desired constituent of
human life. Islam strongly opposes isolation and not marrying. While proposing the best approach
towards establishing and nurturing the families, Islam also highlights the rights and responsibilities
of various family members. This article will focus on above mentioned aspects in the light of the
Quran and prophetic traditions.
Keywords: Family, Muslim society, Divisions, Father, wife, children, kin.
INTRODUCTION:
In the muslim society, family is a structure which is formed on the basis of mutual respect, peace,
love and affection. The Quran says:

1
"
"
By another sign He gave you wives from among yourselves, that you might find rest in them, and
planted love and kindness in your hearts. Surely there are signs in this for thinking men.
Prophet Muhammad (peace be upon him) said:

2
"
"
Who marries preserves one half of his religion, so he must fear Allah about other half
Marrying means establishing a family. It is the sunnah of our beloved messenger to marry and
establish families. This sunnah is based upon the human fitrah and in accordance with basic human
psychological and physiological needs. People in some culture believe that not marrying is a sign of
devotion to the Divine. However, Islam tells us that it is not the case and the Creator has
181
commanded us to marry and establish familities so that the human race can continue to exist. With
this, a person not only preserves his own religion by avoiding any unlawful attraction towards the
opposite sex, but also contributes to the overall wellbeing of the society where chastity is valued.
Linguistic aspects associated with the word family:
If we try to find the word family in different dictionaries, we identify that it is described as being
an unbeatable coat of protective metal or other covering. It also means ones own group, people
and closest family, because one finds guarded and strengthened while being with them. Defined
simply, a family is a grouping of people living together and bound by family relationships or a close
association.
For this discussion, the family can be divided into three main divisions:
First (and the most important one), family as a primary unit of the society which consists of whoever
is living from among husband, wife and children
Second, a broader unit at a national level which bonds the people together - the national family.
Third, a by far the longest and the biggest form of a family and the one which includes all the
humans on this planet is our family as the humanity all sons and daughters of Adam and Eve (may
Allahs blessings be upon them both).
In the light of these definitions, the role of the family can be seen as having an important assembly
whose spectrum can vary significantly depending on the perspective it is being viewed from. In our
article though, our focus would be the first type of family, as defined above.
Allah says in Quran:

3
"
"
O mankind, revere your Guardian Lord, who created you from a single Person, created of like
nature, his mate, and from them twain scattered (like seeds) countless men and women.
Allah has shown His will that family should be established through a lawful relationship between a
man and a woman. Such a relationship should begin with their joint permission, willingness to be
together, and consent (man and woman). Islam has given higher responsibilities to males and made
them responsible for providing for food, shelter, clothing, and protection for their spouses. This frees
women from being responsible to run their families. However, if they wish to voluntarily contribute
in a lawful manner, they can.
CHARACTERISTICS AND ROLES OF FAMILY:
Families, under the Islamic system, has following main charecteristics and roles:
1. Continuation of human race:
Due to the family bonds, human reproduce; this reproduction will continue till the time our Creator
wills this to continue.
182
Allah SWT says in Quran says:

4

Allah has given you wives from among yourselves, and through them He has granted you sons and
grandsons.
2. Safeguarding of ancestry and lineage:
System of families is also a means of understanding the lineages and ancestoral relationships. In
many a cases, this attachment with the ancestors is a source of pride (if controlled, with the right
intentions, and for things that are good) and motivation. The psychological aspects associated with
this sort of relationship can lead to positivity. However, we also consider it important to emphasis
that such a pride would become evil if we feel pride in associated ourselves with those who were not
on right path and were misguided (e.g. the people of Jahiliyyah past and the present).
Moreover,we should also not be obsessed with continuing the family and getting upset if we are not
able to have children. In such situations, it is commonly the women who bear the brunt. This sort of
injustice is clearly against the very nature of Islam and strongly prohibited.
3. Protection of chastity in society:
As a result of a lawful relation between a man and women, known as marriage, the relationship and
the social structure that forms as a result, is safe and morally good. In the absence of this, the
society would suffer sick and worse consequences.
Prophet Muhammad (p.b.u.h) said:

5
"

"
O young people, those of you who can marry let them do so for this causes abstinence and
continence but those who cannot should go on fasting, which makes them refrain and it safeguards
them.
To avoid such consequences, Islam emphasises the legal contract between the man and woman to
ensure honest and just dealing between the spouses.
4. Protection against diseases:
This and the preceding century has seen an outburst of sexually transmitted diseases. This, in almost
all cases, is a result of unlawful sexual relationships. However, if we confined ourselves to our lawful
partners, we can get protected from such diseases. The percentage of sexually transmitted diseases
in Muslim societies, owing to the family system that Islam prescribes for its followers, are very low as
compared to other cultures and societies where the family system is unbalanced as a result of illegal
and uncontrolled sexual relationships. Many sexually transmitted diseases, like AIDS, highlight the
importance and need of legal relationships.
5. Psychological and Spiritual comfort:
Family is the root out of which kindness, love and compassion between the wife, husband, and their
children spring out. Love is the primary source of sustenance which enables us to survive in the
183
toughest of times and the most difficult of situations. For the spirituality, peace of mind, calmness
and psychological wellbeing to flourish, family system provides an essential atmosphere, provided it
is established in accordance with the universal laws of love and affection that Islam promotes.
6. Family as a supportive institution:
Husband or wife or both work together in their own spheres of responsibility, with each of them
having their own distinct abilities and strengths. Family members are there to support each other.
Husbands are there to console their wives when they are sad and assist them in their daily errands.
Wives, being emotionally more aware, help their husbands recompose when they loose focus and
keep them positive. Children are being tireless taken care of by parents when they are young. They
reciprocate the kindness back when their parents get old and the cycle continues.
Islam superbly desires the building of families and marriages. Allah narrated in Quran:

"
6
"
And marry the unmarried among you and the righteous among your male slaves and female slaves.
If they should be poor, Allah will enrich them from His bounty and Allah is all-Encompassing and
Knowing.
RIGHTS OF FAMILY MEMBERS:
In the following sections, we will briefly summarize the rights and responsibilities of various family
members.
The rights of husbands:
Allah SWT says in the Quran:

"

7
"
Men are the maintainers of women, with what Allah has made some of them to excel others and
with what they spend out of their wealth. So the good women are obedient, guarding the unseen as
Allah has guarded. And (as to) those on whose part you fear desertion, admonish them, and leave
them alone in the beds and chastise them. So if they obey you, seek not a way against them. Surely
Allah is ever Exalted, Great.
As to the prophetic traditions we cite the following:

Umm-e-Salama ( ) narrates that Muhammad said:
8

"
"
Any woman with whom her husband is pleased shall go to paradise when she dies.
Prophet Muhammad also says:
184

9
"
"
"The angels will execrate or damn the woman who forsakes her husband's bed all night long till she
wakes up."
2. The rights of wives:
Allah SWT says in Quran:

"
10
"
Women shall with justice have rights similar to those exercised against them.
Prophet Muhammad says:

" : : : "

11 .
"

When Muawiyah Ibn Haidah asked Prophet Muhammad what rights one's woman must enjoy,
Prophet replied: To give her to eat when you eat, to buy her clothing when you get new clothes, not
to hit her face, nor to call her bad names, nor to forsake her save when at home.
3. The rights of children:
Allah says in Quran:
Allah has ordered you regarding your children 12
Allah SWT also says in Quran that:

13
""
You shall not kill your children for fear of want. We will provide for them and for you. To kill them is
a great sin.

14
" "
Whoever is not kind to our children or does not give honor to our elders does not belong to our
community.

15
" "
"Whosoever supplies three girls (daughters) or three sisters with sustenance it becomes incumbent
upon Allah to enter him in His paradise".
4. Rights of parents:
185

"
16
"

Your Lord has enjoined you to worship none but Him, and to show kindness to your parents. If
either or both of them attain old age in your presence, show them no sign of impatience, nor rebuke
them; but speak to them kind words. Treat them with humility and tenderness and say: My Lord, be
merciful to them. They nursed me when I was an infant.

17
"

"
The Lord's pleasure results from parents pleasure, and His wrath is the outcome of theirs
5. Rights of kinsfolks:
Kinfolks are our relations, like sisters, brothers, nieces, nephews, aunts, uncles and cousins (both
maternal and paternal). Islam enjoins rights of relatives upon us. Sometimes, in certain family
situations, we come across bitter experiences. In such situations as well, Islam emphasizes us to
have softness and an open-mind towards others as it preserves the unification of family. If families
are unified, it would result in the whole nation being unified. The Quran and Sunnah of the
messenger emphasis such an attitude in the following terms.
"Those who are bound by ties of blood are nearest to one another" 18
Prophet Muhammad said:

19
"
"
The person who severs the bond of kinship will not enter paradise.
CONCLUSION:
Under the family system that Islam proposes, the mother is considered the prime teacher and carer
for her children as she is best positioned to take on this responsibility considering the love and
rahmah that Allah has filled her heart with for her children. Islam guides us to respect all members
of the family and requires that every Muslim should show mercy to other family members i.e
parents, sisters, bothers, uncles and aunties (both paternal and maternal). In Islam, worship is not
restricted only the prayer, fasting, hajj and other personal actions, rather Islam fosters healthy family
and communal relationships and puts them under the banner of ibadah and worship. A man caring
for his wife and kids is a form of ibadah. A wife taking care of her kids and husband is an act of
worship for which she will be rewarded, if done with good intentions. Islam has enjoined rights of
our family members on us, be them near of far. In many situations we see that there are many
relatives who are separated by geographic boundaries and distances. We should leave them alone in
186
the time of need and should proactively come forward to assist with whatever we can. Let us take
this opportunity to firm up our ties of kinships and relations and get closer to our Creator by
spreading love and mecy.
REFERENCES:
1
Al Quran 30: 21
2
Al Tibrani Suleman bin Ahmed; Al muajam al Osat; Darul Harmeen, al Qahirah; Book Almem, Name
Muhammad, H.7647
3
Al Quran 4:1
4
Al Quran 16:72
5
Bukhari Muhammad bin Abdullah; Al jama-e-Alsahih; Book of Marriage, Chapter who cannot marry H.5066
6
Al Quran 24:32
7
Al Quran 4:34
8
Ibn e MajahAbu Abdullah Muhammad; Ibn e Majah; Darul Ahya, Bairut, Book of Marriage, chapter rights of
Husband on wife, H.1854
9
Bukhari Muhammad bin Abdullah; Al jama-e-Alsahih; Book of Marriage, Chapter when husband call his wife
H.5193
10
Al Quran 2:228
11
Ibn e MajahAbu Abdullah Muhammad; Ibn e Majah; Darul Ahya, Bairut, Book of Marriage, chapter rights of
Husband on wife, H.1850
12
Al Quran 4:11
13
Al Quran 17:31
14
Abu Daud Suleman bin Ashas; Abu Daud;Al maktab to Misria, Bairut; Book Al Adab, Chapter of Mercy;
H.4943
15
Abu Daud Suleman bin Ashas; Abu Daud;Al maktab to Misria, Bairut; Book Al Adab, Chapter Virtue of
expenditure on Orphan; H.5147
16
Al Quran 17:23
17
Al Behqi Ahmed bin Hussain; Shuab ul Iman; Maktabat ul Rasheed, Riyaz, 2003;Chapter Honoring Parents
H.7446
18
Al Quran 8:75
19
Muslim bin Alhjaj Alqushairi; Sahih Muslim; Darul Ahya Alturas Alrabi, Bairut; Book of Mercy, chapter who
serves bond of kinship; V.4, H.2556
187
URDU - ISTIKHARA IN THE LIGHT OF PROPHETIC TRADITIONS

URDU -
Dr. Zain ul Abideen Sodhar
Dr. Abdul Ghani Sheikh

Nazar Hussain Chandio

ABSTRACT:
Istikharah prayer is a two-rakah non-obligatory prayer. When confused about certain decision or when
trying to make a better choice between the available halal or permissible alternatives, one can perform
Istikhara with an intention to seek inspiration and guidance from God about the better solution. In this
case, the Muslim should pray to Allah the Almighty to guide him to whatever He sees fit for him and
make his heart satisfied with the decision. After praying Istikharah, one should decide on a course of
action, and trust that if the matter does not work out, it is because it was not good for him. One should
not then feel disappointed if things did not go as hoped. It is to be remembered that Istikharah is only
prescribed for matters deemed permissible by the Shari`ah and not for any issue that plainly opposes
the divine laws. Quran and Hadith have given permission for this practice and we see traditions of
prophet Muhammad indicating its permissibility. The Muslims have faith that Allah is seeking their
act and listening to them, irrespective of the language in which they call Him. He is all-knower and the
wise. Allah SWT commands in Surah al-Baqarah to request Him for anything as He is the Greatest Giver.
In this article, we have collected various nusoos from the Quran and Sunnah dealing with the matters
related to Istikhara.
)(
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AUSTRALIAN JOURNAL OF

HUMANITIES AND ISLAMIC

(Muhammad Nabeel Musharraf)

Muhammad Nabeel Musharraf

December 31, 2016.

Muhammad Nabeel Musharraf, Basheer Ahmed Dars

Dr. Muhammad Wasay Zafar Dr. Abzahir Khan

Head, Department of Education & Assistant Professor / PhD coordinator

Dr. Sajid Asdullah Daudi Mufti Muhammad Suhail

Associate Professor, Shariah Review, Al-Baraka Bank (Pakistan) Ltd

Dr. Asghar Ali Khan Dr.Syed Ismaeel Shah

Assistant Professor, Mirpur University of Science Associate Professor,

Mr. Abdul Hannan Rashid Mr. Muhammad Nabeel Musharraf

Project Manager, Techno Genius, CEO, Australian Islamic Library, Australia

Mr. Abdul Hameed Arain

1. THE QURANIC CONCEPT OF UNIVERSAL BROTHERHOOD

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 1-6

Citation: Meraj, A. M. (2016). "THE QURANIC CONCEPT OF UNIVERSAL BROTHERHOOD".

2. WHO BURNT THE GRAND LIBRARY OF ALEXANDRIA?

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 7-19

3. URDU MUHAMMAD ( )THE MERCY FOR ALL - MUSLIMS AS WELL AS NON-MUSLIMS

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 20-28

4. URDU - COUNCIL OF ISLAMIC IDEOLOGY, PAKISTAN - HISTORY, ROLE & FUNCTIONS

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 29-35

5. URDU - RIGHTS OF CHILDREN IN THE LIGHT OF SEERAT E TAYYEBAH

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 36-58

6. URDU - PROPHET MUHAMMAD AS A JUDGE

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 59-67

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 68-97

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 98-109

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 110-123

10. URDU - THE REAL STATUS OF WOMEN

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 124-127

11. URDU - STATUS OF WOMEN IN ISLAM AND OTHER RELIGIONS

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 128-136

12. URDU -MANNERS OF CONVERSATION IN THE LIGHT OF SEERAT-UN-NABI

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 137-144

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 145-153

14. URDU RIGHTS OF DHIMMIS ACCORDING TO ISLAM

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 154-163

15. URDU - ACADEMIC AND INTELLECTUAL CONTRIBUTIONS OF SHAIKH MUHAMMAD HAYAT

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 164-180

16. IMPORTANCE OF FAMILY AS A BASIC UNIT IN MUSLIM SOCIETY

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 181-187

17. ISTIKHARA IN THE LIGHT OF PROPHETIC TRADITIONS

Vol.2, Issue 2, Jul-16 to Dec-16, Pg 188-203

Citation: Sodhar, Z. A., Sheikh, A. G. , Chandio, N. H. (2016). "ISTIKHARA IN THE LIGHT OF

THE QURANIC CONCEPT OF UNIVERSAL BROTHERHOOD

Dr. Meraj Ahmad Meraj

Keywords: Quran, Islam, Humanity, Mutual respect, Universal brotherhood

THE HOLY QURAN:

THE ISLAMIC VIEW OF HUMANITY:

EQUALITY AND BROTHERHOOD:

QURANIC THEORY FOR PEACEFUL COEXISTENCE:

THE PRINCIPLE OF BROTHERHOOD IN ISLAM:

WHO BURNT THE GRAND LIBRARY OF ALEXANDRIA?

Muhammad Nabeel Musharraf

Bashir Ahmed Dars

Thiem (1979) mentions:

STORIES ABOUT THE DESTRUCTION OF LIBRARY: