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Bi-Annual Al-Tafseer Karachi Issue No. 31 January to June - 2018

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Semantic Explanations of Metaphoric Verses….. Imran Khan

Semantic Explanations of Metaphoric Verses of Soorat-ul-Baqarah in English Translations among Selected Muslim Scholars, A Meta-Study

*Imran Khan **Dr. Muhammad Yousuf Sharjeel Hamdard Institute of Education & Social Sciences Hamdard University, Karachi Abstract

Translation loses the essence of the Semantic meaning of the text. Metaphor which is itself complex to comprehend as compare to colloquial speech might not be translated with its significant meanings. English translators of Quranic text translated the Metaphoric Language used in Soorat-ul-Baqara into English and used their own wording to elucidate the hidden meaning of Metaphoric Quranic Language which is celestial and divine. This study was done to figure out the approximate chances of its exact translation and helped the reader to select the one out of many on the authentic set standards settled by linguists of both the languages. In case of untranslatability of it, alternatives were discussed with appropriate recommendations. Purposive sampling was used to achieve the finest results and all the translations were scrutinized on the basis of linguistic eloquences of Arabic and English with theological understanding. Keywords: Translation, Metaphor, Quran, Divine Text, Untranslatability. 1.0 Introduction Holy Quran is the most well-known and read book of the World asdepicted from its name which means the book which is recited the most (Naeemi, A. Y., 2000). This is a historical fact that the Quran is

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Semantic Explanations of Metaphoric Verses….. Imran Khan the only revealed/ divine book which is still found in its original form as it was revealed about 1385 years ago as per solar calendar and 1438 years ago as per lunar calendar approximately (Ghazi, D. M., 2009). Like many other famous books of different creeds and literature, Quran also has its translations in more than 200 hundred languages of the world and English is one of them. English which is the Lingua Franca of the age (Jenkins, 2009) has diversity of genres and most of the modern literature is produced in it. English Translations of the Holy Quran is also a specific area of English literature which carries more than 150 translations of this divine book. This study was done to analyze 11 of the major English Translations of Holy Quran and to figure out whether they are meeting the eloquence of this divine text which is unparalleled according to its own claim or there is some lacking in them linguistically which isaserious offence.To protect the real meanings of Holy Quran which in his life time to his ﷺ were explained by Prophet Muhammad companions through his Ahadith and actions, was the ultimate purpose of it. 2.0 Research Methodology 2.1 Research Strategy Qualitative research methodology was used in this research that involved comparison, description and analysis. Purposive sampling was used to get the prompt and appropriate results from the study. 11 specific translations of different great scholars of their time, sects and countries were taken for analysis to clarify the picture and to coin the best possible results of the research. 2.2Research Instrumentation This was a Library based research which was consisted of document analysis. All the translations were put together and they were analyzed in the light of Original Quranic Text and eloquence of Arabic and English Languages. Different books, including published translations of the mentioned scholars, English to Arabic and Arabic to English Dictionaries and general literature of both the languages including poetry and prose was used to scrutinize the material. 2.3 Data Collection Data was collected from specific parts of selected English Translations of Soorat-ul-Baqara and all the commonly accepted ~ 4 ~

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

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

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Semantic Explanations of Metaphoric Verses….. Imran Khan with specification of certain meanings by a translator. When all verses are translated, the purpose of Quran’s 3: 7 is lost completely. If any of the Mutashabihat’s meanings are considered as being the correct one as it is consciously or unconsciously done by the followers of the respective scholars, that belief that the translation is the actual meaning of the Mutashabih verse will take the verse out of the category of Mutashabihat because Mutashabihat remain Mutashabihat until its meanings are not decided. If they are decided, it falls in the category of Muhkamat and loses its status of Mutashabih. 3.6Status of Quran is interrogated Another problem that Quran is not the prose or the poetry is questioned due to its translation. It has been decided that the World was familiar with prose and poetry before the revelation of Quran but after its arrival the third genre was introduced in the history of literature which was even surprising for the Arabs and was the real reason of their surrender opposite to the eloquence of the Quran. If this Quran is translated, as it is being done by Muslims, it means there is no significance in the genre of Quran. If its meanings can be transformed in to any other language, then it does not remain distinctive. Additionally, the translation of Quran into prose or poetry effects its meaning rationally because it has been examined several times that the change of genre changes the effect of the text. So, to save the Quran from undue interrogation which is caused by the undue actions of Muslim scholars, translations should be avoided, otherwise its sanctity might be questioned on logical grounds because this undue action of translation by Muslim scholars was not demanded by God Al-Bukhari, 1999) does not demand)ﺧﯿﺮ ﮐﻢ ﻣﻦ ﺗﻌﻠﻢ اﻟﻘﺮآن و ﻋﻠﻤہ because the translation of Quran but to spread its teachings which can be spread without its translation as was done in the early times of Islam. 3.7‘Divine Language’ and ‘Human Language’ is Mixed- up There is an obvious difference in ‘Divine Language’ and ‘Human Language’ and both have totally different protocols. If they are mixed up, as it is consciously or unconsciously done in translations, both lose their specialty which is against their protocols.

and norو ل Quran is not a piece of poetry as it is declared و the soothsaying which is generally done in prose as it is mentioned

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Semantic Explanations of Metaphoric Verses….. Imran Khan

but rather it is revealed by the God of the creatures as ل categorically stated in Quran 69: 43. If this ‘Divine Language/ Text’ is translated by any of the human being without any distinction of his/ her religion, status, cast or nationality, it is transformed in to ‘Human Language’ and therefore, the divine language is lost. One important point, which should be clear, is that the issue is not only of the ‘same status’ because no one claims that his/ her translation is of the same status of the Quran but it is the issue of the readers of translations who read it as their primary source of information because of their unawareness of Arabic, they are misguided by considering it as the real message of God which it is not in reality. The translation is simply an understanding of God’s message by a translator which might be wrong the guidance for whole) اً ِّسas well and cannot be given the status of humanity) as is unconsciously done by the followers of the respected translators. 3.8 Phonetics, Rhythm and Rhyme of Quran has become Meaningless Phonetics, rhythm and rhyme of Quran have their own importance in the Quranic Studies. Several great scholars of their times mentioned the importance of it in their respective books. In case of translations, phonetics, rhythm and rhyme of Quran are lost in such a way that they lose their essence and importance. No translator can carry this beauty of the text in his/ her translation which is one of the unique features of the Quranic text. Reader of translations can never understand this aesthetic beauty of the divine book which makes it different from the others. 3.9Importance of Quranic Diction is Lost The Quran dumbfounded the Arabs with its kind, language, register and genre.Arabs brought many different linguists and experts of different fields of linguistics and literature of that time to encounter the Quran and its verses but none of them could defeat its eloquence. This shows, the words which are used in Quran are the same which were common amongst the Arabs of that time because none of them claimed that they were unfamiliar with any of its words but the sequence, metaphorical use and arrangement of these words was something unique which was challengeable for them and made them stunned. In case of translations, the unique string of words which are organized like pearls in a necklace, is ignored completely and the

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Semantic Explanations of Metaphoric Verses….. Imran Khan reader just tries to understand the message of the verses by ignoring the rest of the beauties of the divine text. Message and meaning of the divine text is important but according to the Hadith of Prophet when a person reads one letter of the Arabic ,ﷺ Muhammad Quranic text, he is rewarded ten virtues which shows that the words are 3 simple م and ل ,ا and their arrangements is also important because letters of Arabic but if they are recited with the intention of the recitation of Quran, they secure 30 virtues for the reader even though the reader does not understand the meaning of the verse. 4.0 Conclusion In a nutshell, the detailed analysis of the translations of the metaphorical verses of Soorat-ul-Baqara show that all the translations fall short in providing the exact meaning of the Quranic text. Hence with the passage of time people continue to be misguided by simply reading the translations instead of the original Quranic text which should be avoided. References Al-Bukhari, M. B.; 1999.Sahih Al-Bukhari. Darussalam.Riyadh, Saudia: 901. Al-Zarkashi, M. B.; 2011.Al-Burhan Fi Uloom-il-Quran.Dar Al-Kutub Al- Ilmiyah. Beirut, Lebanon: 379-398. As-Sayyuti, J. U.; 2008.Al-Itqan Fi Uloom-il-Quran. Dar-ul-Isha'at.Karachi, Pakistan: 110-123. Ghazi, D. M.;2009. Muhadirat-e-Quran. Al-Faisal Nashiran.Lahore, Pakistan: 105. Holy Quran Jenkins, J.; 2009. English as a Lingua Franca: Interpretations and Attitudes. World Englishes, 28 (2), pp. 200-207. Naeemi, A. Y.; 2000.Tafseer-e-Naeemi. Zia-ul-Quran Publication.Lahore, Pakistan: 19.

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Collective Ijtihad: Concept, Evolution & Development Shahzadi Pakeeza

Collective Ijtihad: Concept, Evolution & Development

Dr.Sahzadi Pakeeza Assistnat Professor Departement of Islamic Studies Fatima Jinnah Women University, Rawalpindi

Abstract

Ijtihad is an important source of finding solutions to the newly emerging issues in the light of Quran and Sunnah by juristic efforts in an extraneous manner. Ijtihad has been much emphasized in Islam. It is a rational, questioning and analytical approach, based on the Quran and on the teachings of the Sunnah, for understanding religious matters. Collective Ijtihad is a new phenomenon that helps to have experts’ opinions with consultation and their agreement which makes it an authentic ruling on a Shari’ah problem. The aim of this paper is to evaluate the concept of Ijtihad through the course of history and to clarify the concept of collective Ijtihad with a focus on its importance and significance. The study is descriptive in nature and implies an analytical approach to see how collective Ijtihad materialize into an important aspect of research by the jurists to deduce laws through different stages of development of Islamic Law. The study concludes on marking the importance of collective Ijtihad in present times and its applicability for upcoming problems. Key Words:Ijtihad, Collective Ijtijad, Islamic Jurispurdance,

Introduction Life is a continuous process and forces of life keep changing under its effects. The aim of law is that all demands of life are met in such manner that its movement continues in the right direction without any difficulty. With the changed life, earlier laws and rules made in

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Collective Ijtihad: Concept, Evolution & Development Shahzadi Pakeeza accordance with objectives and priorities of its own time fail to address the newly emerging complications of life. So if one finds any problem he should first look to Quran if he doesn’t find any ruling in Quran then he should concern Sunnah if Sunnah is also silent onthat issue he should then do Ijtihad on it with the help of Quran and Sunnah. In Islam, the Holy Qur’an and Sunnah hold permanent, abiding, unconditional and immutable position as a source of law. Therefore whenever the process of law-making is taken on at any level at any time and in any situation, it would surely be subservient to the Holy Qur’an and Sunnah1. Ijtihad is an expert reasoning endeavor conducted in accordance with inferential and deductive method to formulate, reconstruct, elaborate, expand and enforce Islamic laws in the light of the Holy Qur’an, Sunnah and Ijma‘(consensus).Ijtihad is an intellectual and rational endeavor to find the solutions of day to day matters. Ijtihad has been much emphasized in Islam. It is a rational, questioning and analytical approach, based on the Quran and on the teachings of the Sunnah, for understanding religious matters. Time and again the Quran says that its verses are for thinkers. It stresses the exercise of the sensible mind. Quran says: “Do not treat Allah’s signs as a jest, but solemnly rehearse Allah’s favors to you, and the fact that He sent down to you the Book and wisdom, for your instruction.”2 This verse shows that Book and wisdom are prerequisites to keep society on track and a progressive and right path. The Book has laid down the foundations, but onehas to be wise in taking steps to build the lives upon it through the course of time.3 A process in which one exerts efforts to full capacity in order to acquire exact or probable knowledge or reach judgment in a given case is known as individual Ijtihad. Collective Ijtihad starts at the time of prophet (S.A.W) but it was properly organized in 20th century.

(ا اد) I. CollectiveIjtihad Collective Ijtihad is a new method formulated by contemporary scholars in response to modern issues and developments.This word collective Ijtihad is derived from two words ‘collective’ and ‘Ijtihad’. derivedادThewordا in Arabic so itsع The word collectiveis

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Collective Ijtihad: Concept, Evolution & Development Shahzadi Pakeeza from the wordAllamaIbnManzoorAfriqi saidmeans ‘group of people’ and the word means ‘a place where people gathered’ The Allama Abu al Hasan Ali.ﺟﮩﺪ is derived from the root word ادword means hardship andﺟﮩﺪ bin Ismail Ibnsayida said that difficulty.IbnManzur al‑Misri says: Jahd and juhd mean power and strength whilegives the sense of power and strength. He states that Ijtihad and tajahud mean exertion of power and strength.4 Ijtihad is defined as to leave no stone unturned in the efforts 5 It may also be .ون made for finding out the rule of Shari’ah by the understood as putting in the complete efforts by the jurist to find out the Shari’ah rule.6Ijtihad is also taken as exerting strenuous efforts for comprehending and deducing a rule of Shari’ah. Al-Shawkani,7and al- Subki have also defined Ijtihad in similar manner. 8Theagreement of jurists, on a specificruling of Shari’ah after they have exerted meticulously for deducing rule from existing sources, is called collective Ijtihad. When the number of mujtahidun of Umaah of the Holy Prophet (S.A.W) agreed on one solution of existing issue, it is collective Ijtihad. DrSalih bin Abdullah bin Hameed combined all the definitions of different scholars and invent a new definition of collective Ijtihad. He said:“When the group of the jurist put all their efforts on a certain issue it is known as collective Ijtihad”9 II. Collective Ijtihad in Prophetic Era and itsMethodology Both Quran and Sunnah are in the favor of collective Ijtihad. Allah almighty says to prophet (S.A.W) to consult in different matters with his companions. In Quran Allah says: “……..and consult them in the matter”10 Hadrat Abu Huraira R.A and HadratIbnAbiHatim explained the tafseer of this verse and says “We heard from yunus bin Abdullah Ali that he heard from IbnWahab that he heard from Sufyan bin Aiyana that he narrated it from mumaar then Ibnshahab that Hadrat Abu Hurairah said that I never saw a person to consult so much with his companions than prophet (S.A.W).”

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Collective Ijtihad: Concept, Evolution & Development Shahzadi Pakeeza Some scholars said that in the time of prophet S.A.W there was not need of consultation becauseQuran has revealing at that time and Allah almighty already revealed commandments of different issues. But Allah Almighty said to prophet S.A.W to consult because this will becomehis Sunnah for the rest of the Ummahand whenever issue raise in future people consult with each other and think that it is the sunnah of our prophet(S.A.W).Allah knows each and every thing and he knows that what will happen in future. Allah Almighty tells in Quran about consultation process between prophet S.A.W and his companions: “And those who obeyed the command of their Lord and established prayer and their affairs are decided by mutual consultation and they spend something out of our provision in our way”11 After this verse was reveled prophet (S.A.W) started consulting with companions of the Holy Prophet (S.A.W) more than before.This consultation has different kinds. Sometimes he asked questions from one group of companions about any incident as in the battleof Uhud he consulted with ansaar and muhajireen that whether they should fight in Medina or outside the Medina and about the battle-field;sometimes he only consult with some specific companions which were mostly first four caliphs. He also advised his ummah to consult. Prophet(S.A.W) consulted with companions of the Holy Prophet (S.A.W) in various matters, for example: 12 Examples of Collective Ijtihad at the time of the Holy Prophet (S.A.W) Consultation about azaan (call to prayer). Before Hijrah there was no proclamation of azaan but when Muslims migrated to Madinah they pondered regarding calling Muslims for prayer. Theybrought the issue to the Holy Prophet S.A.W and he consulted with other companions. Some opine to use any instrument which create noise and people came to mosque on its sound but prophet didn’t liked this opinion and said that it will resemble with Jews. Then Hadrat Abdullah bin Zaid said that he saw in a dream the proclamation of azaan,Hadrat Umar R.A also saw the same dream; Prophet S.A.W liked this opinion and ordered Hadrat Bilal R.A to call azaan.  Consultation for the battle of Badr

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

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

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

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

With the spread of Islam, people from non-Arabic cultures also became Muslims and since Arabic was not their mother language there was difference in pronunciation of Arabic in general and Quran in particular. In the era of HadratUthman (R.A) it was reported from Huzaifa Bin Yaman that the Quran is being recited in different languages which could create difference of meaning

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Collective Ijtihad: Concept, Evolution & Development Shahzadi Pakeeza HadratUthman (RA) took notice of it. To abolish this issue, HadratUthman (RA) requested HadratHafsa (RA) to provide the past compilation of Quran so that more copies could be made out of it. Moreover, He also formed a committee consisting of HadratZaid bin Thabit (RA) and a few other Companions to make sure that they agree on the pronunciation of the original copy and produce more versions of that copy in the very same way.Thus, in the period of HadratUthman (RA) copies of Quran were fashioned with a single version and then were spread to all the Muslim states across the Asia.20 IV. Collective Ijtihad in the Era of Tabieen In the period of tabeen collective Ijtihad also considered for solving the problems, there are the words of one narration.When people find any difficult in any issue first see that what Hadrat Umar did and said on that issue because Hadrat Umar (R.A) was the person who never do anything without consultation.21

Collective Ijtihad of In the time of tabieen there were seven fuqaha in Madinah which had educational meeting in which they ﻓﻘﮩﺎ؛were known asthese consulted witheach other on different issues. There were seven fuqha in Madinah who gave their opinions, they wereSaad bin Musaiyab,Sulaiman bin Yasaar, Salim bin Abdullah,Qasim bin Muhammad,Urwa bin Zubair, Ubaidullah bin Abdullah bin Utba and kharja bin Zaid.When any problem came to them they consulted with each other and qazi of that time do not gave his decision of any issue 22 until he first put itinfront of.

These gained a lot of knowledge from Companions of the Holy Prophet (S.A.W) and compiled their opinions in book form. Other than these there were some more names among tabeen which were very prominent at that time, those were:  Ata bin Abi Raba'  Muhammad Bin Muslim Bin ShahabZuhri  Imam Nafey23 All these tabieen lived in different areas and keep on contributing their knowledge in lectures and guiding people about new issues.

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

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Collective Ijtihad: Concept, Evolution & Development Shahzadi Pakeeza  Imam Awzai opinions were similar to Imam Abu Hanifa’s opinions so both of them get merged together The remaining Fiqh and schools which exist are eight in numbers:  HanafiFiqh  Maliki Fiqh  ShafiFiqh  HanbaliFiqh  JafriFiqh  IbadhiFiqh  ZahidiFiqh  ZahiriFiqh28 Establishment of Fiqh Sects and Schools In this period there were some schools in Kufa and Madinah in which there were consultation on some issues. These majalis were not like today’s academies and these majalis have not any specific members but the experts and educated people of that time gathered and consulted on issues and gave their own opinions, and in this way a fatwa concluded. Two most importantmajalis of that time were: School of Medina: In Madinah Imam Malik established “Educated Committee”, he was well knows amongst people and considered his opinion more authentic. This committee was only opened for people of Madinah, not anyonefrom outside the Madinah. School of Kufa: As in Madinah there was one school in Kufa established by ImamAbu Hanifa and his students. Imam Abu Hanifa used to give training in a very different manner. He never dictated his opinions; he only allowed admission to those students to his school who already have got a sound knowledge of different disciplines of religions. During different discussion between Abu Hanifa and his students, this discussion reached to the level of collective Ijtihad.29Collective Ijtihadwhich started at the time of prophet (S.A.W) is doing much progress and it is the easiest way to solve the problems of society. Theoretical framework of collective Ijtihad The theoretical framework of collective Ijtihadis as under:

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Collective Ijtihad: Concept, Evolution & Development Shahzadi Pakeeza . Collective Ijtihadis ranked lower than Ijma but higher than individual Ijtihad. . Collective Ijtihadis preferable than individual Ijtihad. . Role of collective Ijtihad is essential to Islam’s continuity and survival in the modern world. . Collective Ijtihadmay not possess the characteristics of Ijma. . Collective Ijtihad committees should consist of jurists who possess the rank of mujtahidun as well as researchers of Islamic law. Nevertheless, greater number ofmujtahidunmaylead to a beneficial and reliable conclusion. . Collective Ijtihadcommittees must be constituted with subject experts for a deep insight understanding and a thorough discussion.30 Mujtahid of collective Ijtihad must be expert of the knowledge of the Qur’an and of Arabic literature. A mujtahid must know the Qur’an with all the Traditions and explanations.He must have an excellent knowledge of the traditions of Holy Prophet (S.A.W).He must know their source, history, object, andtheir connection with the laws of the Qur’an along with a deep knowledge of all the sciences of the Law and a complete knowledge of the four schools ofjurisprudence.31 Conclusion Collective Ijtihad is discipline which is old yet new in its essence. The contemporary,difficult and complex problems are resolved by a consultative opinion of jurists who are experts in their fields thus addressing to the complex needs of the society became much easier. This practice of a collective discussion by subject experts not only helps in reducing extremism and disintegration among Muslims but also induces unity and bonding against factions. This procedure is followed bymany Muslim countries as the complex issues need to be solved with modern perspectives. References

1. Qadri, Muhammad Tahir, Ijtihad: Meanings, Application & Scope (Lahore: Minhajul Quran publications, 2007). P. 26 2. Surah Baqarah: 231 3. Qadri, Muhammad Tahir, Ijtihad: Meanings, Application & Scope (Lahore: Minhajul Quran publications, 2007). P. 25

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Collective Ijtihad: Concept, Evolution & Development Shahzadi Pakeeza

4. Zubair, hafiz Muhammad, Asar i hazir me IjtimaiIjtihad. (Lahore: Punjab University, 2010) p. 75-77 5. Sayf al-Din al-Amidi, Al-Ihkam fi Usul al-Ahkam, (Tab‘atRabitah al-‘Alam al- Islami, 1387), 4:141. Vol 1 6. Ibn Amir al-Haj, Al-Taqrirwa al-Tahbir, 1st ed. (Cairo: al-Matba‘at al- Amiriyah, 1316), 3:291 7. Muhammad ibn ‘Ali al-Shawkani, Irshad al-FuhulilaTahqiq al-îaqq min ‘Ilm al- Usul(Beirut: Dar al-Ma‘rifah, 1979), p. 250. 8. ‘Ali ibn ‘Abd al-Kafi al-Subki, Al-Ibhaj fi Sharh al-Minhaj(Cairo: Maktabat al- Kulliyat al-Azhariyah, Cairo, 1982), 3:262. 9. Zubair, hafiz Muhammad, Asar i hazir me IjtimaiIjtihad. (Lahore: Punjab University, 2010) p. 89 159/ Surah Al Imran٣ .10 11. Surah Ash-shura 26/38 12. Zubair, hafiz Muhammad, Asar i hazir me IjtimaiIjtihad.(Lahore: Punjab University, 2010) p. 90-94 13. Ibid, p:92 14 http://www.questionsonislam.com/article/8-high-ethics-and-good-manners-hazrat- muhammad#2 15. Zubair, hafiz Muhammad, Asar i hazir me IjtimaiIjtihad. (Lahore: Punjab University, 2010) p. 92-93 16. AznanHasan, An Introduction to Collective Ijtihad (IjtihadJama‘i): Concept and Applications, The American Journal of Islamic Social Sciences 20:2, p. 26-49 17. Zubair, hafiz Muhammad, Asar i hazir me IjtimaiIjtihad. (Lahore: Punjab University, 2010) p. 240 18. Ibid, 240-245 19. Ibid, 243 20. Ibid, 247 21. Ibid, 250 22. Ibid, 259 23. Ghazi, Mehmood Ahmed.Muhazraat-e-Fiqh (Lahore, Pakistan: Al Faisla Nastran, 2005) p. 243 24. Zubair, hafiz Muhammad, Asar i hazir me IjtimaiIjtihad. (Lahore: Punjab University, 2010) p. 260 25. Ibid, 260 26. Ibid, 261 27. Ibid, 262-264 28. Ghazi, Mehmood Ahmed, Muhazraat-e- Fiqh, P: 245 29. Zubair, hafiz Muhammad, Asar i hazir me IjtimaiIjtihad.(Lahore: Punjab University, 2010) p. 271 30. AznanHasan, An Introduction to Collective Ijtihad (IjtihadJama‘i): Concept and Applications, The American Journal of Islamic Social Sciences 20:2, p. 29, 34-38 31. Kamali Mohammad Hashim, Shariah Law an Introduction. (England: One world Publications, 2008) p.169 ~ 21 ~

A Compatative Study of Behavior Pateern…. SumbulAnsar

A Compatative Study of Behavior Pattern: Boys of Secondary Schools Level and Boys of Madressas in Karachi

Dr.SumbulAnsar Assistnat Professor Departementof Allied Subjects Sindh Madressatul Islam University, Karachi

Abstract

The purpose of this study was to match the designed aims and objectives of secondary schools and madressas and their expected outcomes in shape of passing out students and to find out whether these institutes are successful in achieving their set targets or not. For the purpose, in first phase the heads of secondary schools and Madressas 10 each were interviewed to get information about the aims and objectives of their education system and in the second phase the 250 randomly selected educated people belonging different walks of life were interviewed with the purpose to verify the expected learning outcomes of the both types of institutes. It is calculated from the collected data that madressas are successful in achieving their set goals rather than the secondary schools in Karachi, therefore it recommended that critiques should give due consideration to positive outcomes generated by the madressas, and if they criticize that their students have intolerance then it is quite natural for human beings/living beings that they do not tolerate when someone does something against their liking or disliking therefore while talking/commenting about Islam they should consider their words and ideas more human psychology. Key Words:Behavior, Schools, Madressas

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A Compatative Study of Behavior Pateern…. SumbulAnsar

Introduction The history of sub-continent speaks that the Muslims ruled over this areas for centuries, when British took the control from the Muslim, then the Hindus who worked under Muslims for years started preparing conspiracy against the Muslims and tried to leave them behind by use all means. They did not let British government to do any kind of development in those areas where Muslims were in majority. Especially in case of education, educational institutes were not established in those areas where the Muslims were in majority; as a result Muslims started establishing educational institutes which called ‘Madressas’, these institutes were supposed to give only religious education to those who come and enrolled themselves in those institutes. The first madressah established under the tautology of Prophet (PBUH) was built on the land of HazratZaid and it was named as ‘Safa’. Later, when Muslims migrated to the city of Medina the same madressah was reestablished with HazratUbada bin Samit being appointed as the teacher. The location of this institution was kept on the eastern side of Masjid Nabawi. The Quran and Hadith were taught there along with other worldly teachings like first aid, horse riding, art of war, etc. Muslims all over the world have always remained inspired by such tradition and have kept it alive till the day. The madressas in Pakistan are working on the same grounds and have same curriculum or aims and objectives like early madressa. During British rules formal educational institutes were established to given modern or latest education to the people of Sub- continent. Few of the Muslim leaders like Sir Syed Ahmed Khan advised Muslims to get English/modern/science education if they want to compete with the rest of the world. With the passage of time Muslims understood the importance of the science/modern education and started enrolling their children in modern schools providing science education. After establishment of Pakistan there were two types of institutes providing education to the children of Pakistan i.e. madressas and schools providing modern/science/English education to their students. In 1972 government of Pakistan nationalized all the educational institutes to bring them in streamline but later some educationists/scholars who were having disagreement with the

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A Compatative Study of Behavior Pateern…. SumbulAnsar government policies or who were not satisfied by the working of all the institutes which were working under government, established their institutes and as a result now in Pakistan three types institutes are working and following different types of curriculums i.e. schools working under supervision of provincial/federal government, madressas and schools providing English medium education affiliated with Cambridge or other external systems. Federal and provincial governments in Pakistan are responsible to control and look after educational matters. The central government always tries to finance, accredit and develop education. It is obligatory for any elected government to ensure the free access and acquisition of education to the children aged between 5 and 16. The education system in Pakistan is generally divided into five levels: Primary (Grades 1-5); middle (Grade 6-8); high (Grade 9-10); intermediate (Grades 11-12) and university programs which lead to undergraduate and graduate degrees. Curriculum of secondary level (Grade 9-10) institutes working under provincial governments usually includes a combination of eight courses including electives (English, Urdu, Islamic Studies, Pakistan Studies, Mathematics, Biology, Chemistry, Computer, and Physics). Most of secondary school does not provide hostel facility to their students; they use to stay in the school for five to six hours, the teachers recruited to teachers hold graduation degree in science or humanity and also hold degree in education i.e. B.Ed. or M.Ed. All secondary schools workunder supervision of district directorate of education and send their students for external examinations which are conducted by board of examination which is established by the provincial governments in all districts. The students who appear in the board examination are awarded secondary school certificate, which helps them in getting further educationor they could apply for job after getting further professional certificate. While on the other hand curriculum of religious institutes called madrassas for same level includes interpretation of the Holy Quran, thousands of sayings of the Prophet Muhammad (PBUH)}, rules of hadith, Islamic law, branches of Arabic grammar, Arabic language, jurisprudence, Islamic Finance, logic, philosophy, Arabic literature, eloquence, till graduation.

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

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A Compatative Study of Behavior Pateern…. SumbulAnsar counted as terrorist activities. Therefore the researcher decided to conduct comparative research to calculate the difference in character of those who got education from any of the two institutes. Research Questions Following research questions were raised to solve the problem: What are objectives of the both types of institutes? What do they teach to their students? Are the developed personalities different from each other? What are general characteristics of the students of both institutes which are making them different from eachothers? Methodology Mixed approach was used during this research study, both qualitative and quantitative methods were used to collect data from the respondents. The research was based upon descriptive study because it describes the objectives of teaching of the institutes, their teaching material, methodology, outcomes in shape of students developed personalities, which help in differentiating each of them. Procedure The study was conducted in Karachi. The data was collected in two phases. In the first phase20 heads, 10 each belonging to secondary schools and madessas were interviewed by using a questionnaire consisting 01 closed-ended and 06 open-ended questions and in the second phase 250 randomly selected educated people belonging to different walks of life were interviewed by using 02 open-ended questions. Phase-I In the first phase data was collected from the heads of the secondary level educational institutes and madressa, the purpose was to get information about teaching objectives, the subjects they teach, their level of satisfaction they get at the end when their students finish their education from their institutes. The heads were interviewed by posing the designed questions. The responses of the heads are as under: Heads of Secondary Schools

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A Compatative Study of Behavior Pateern…. SumbulAnsar In response to the first asked question, which was about the aims and objectives of the education, they are giving to their students in the institutes. The heads responded that the purpose of their institute is to make their students useful citizen, making them able to adjust themselves in the society, making them able to distinguish between right and wrong, showing them path for a successful life, providing them opportunity to polish their hidden talents, providing them chance to see the modern world or to provide them modern knowledge. In response to the second asked question, the responded informed that their institute in first part of secondary school certificate offers subjects like English, Urdu, and Pakistan Studies as compulsory subjects to all students who want to do SSC whether in Science or Art but in second part Chemistry, Biology/or Computer Education and variety of subjects are taught to the students who take science subjects. In response to the third asked question, the heads responded that they arrange professional development programs for their teachers to make them up-dated about the changes happening in the world of education. They also said that it is little difficult to bring a rapid change in the way of teaching because of the many reasons as our teachers are using traditional approaches for teaching for the last many years and they have become habitual, moreover we do not have resources to up-dated our classroom with latest teaching aids. In response to the fourth asked question, the heads responded that as the purpose of their educational institutes to provide their students formal education or the modern knowledge so that they can go and serve different institutions using the modern knowledge and there is an external body which is responsible to measure the learning outcomes. They showed satisfaction in case of the learning outcomes but when they were particularly asked that are they satisfied by behavioral changes happening in personality of their students then most of the respondents were unable to give adefinitely response or could say with confidence, which indicated that they are unable achieve their target or desired outcomes. In response to the fifth asked question, most of the respondents were not sure but few were having high level of satisfaction and said that their students are the role model for the students of other institutes.

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

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

In responses to the second question which was about the behavioral difference present in secondary school students and the students of madressas, they responded: The students of secondary school mostly have rude way of talking, walk in such way to show others that they are something, it has been observed that most of the secondary school students use abusive language when they are talking with each other in their everyday routine life, they react in particular situation in a funny way or sometimes irritate other people and do not consider the mood of the others.

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A Compatative Study of Behavior Pateern…. SumbulAnsar While on the other hands, they said that they talk in a very polite way, their way of walking is very simple, they do not show any kind of the rudeness or proud feelings, they are very choosy in selecting a word while talking, sometimes their use of words reflects that they are the students of madressas, in particular situation their reactions show that they are faithful, and caring, in case of emotions they are found more stable in emotion than the students of secondary school but in case of religion they reaction is domineering because they feel that they know religion better than others. The responses of the respondents were labeled and are listed in the table given below: S. Secondary School Behavioral Traits Madressa’s Students No. Students Moody, rude, spiteful, 1. Way of talking Polite, docile, impulsive 2. Way walking Proud fashioned Simple way walking Slang/abusive words, 3. Use of words Careful, deceitful, Faithful, Kind, Reaction in Funny, irritating, 4. Pleasant, Polite, particular situation manic, Caring 5. Emotional state Excitable, Unstable Stable, domineering,

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

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

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A Compatative Study of Behavior Pateern…. SumbulAnsar objectives and making their students quite useful citizens as polite people will be more helpful rather than the rude one. The collected data reflects that madressa students are quite choosy in selecting and using words in their routine life, they use some particular words which are suggested by their teachers or in the Holy Quran. While the respondents said the students of secondary school they use abusive language in their daily life. If we see civilized nations we find that mostly well mannered people are liked by the people which indicates that again in this case the madressas are successful in achieving their aims and objectives. The respondents indicated that madresas students are quite cooperative in particular situations, they also show faithfulness with their institutes while on the other hand the attitude of the other students is quite manic or funny they sometimes do not care or show any sympathies for the institute from where they have got education. It is human psychology that attitude like madressa students is always expected, liked and appreciated all over the world. The collected data reflects that the students of madresas are more stable in emotions than the students of secondary school. It reflects that madresas are successful in achieving their goals. The students of madressas are just unable to control their emotions when someone talks about their faith in wrong way. This is of course natural response when someone will use bad words then surely other will react in aggressive fashion. Recommendations On the bases of collected data it is recommended that The critiques should consider the positive outcomes of madressas i.e. character building of the students. If others have complain regarding the emotional response or attitude of the madressa students in a particular situation when they show zero percent tolerance then at that time they should consider their words or statement which they used to comment on the belief of someone specially Muslims. Bibliography Ayesha Sadiqa (2012). The Trouble with Maressas in Pakistan. (By Web Desk) The Express Tribune with International New York Times

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A Compatative Study of Behavior Pateern…. SumbulAnsar Dawn (August 20, 2013) US names Peshawar madrassa as ‘terror training center’ Questionnaire-I What are the aims and objectives of your education system? What are the subjects you teach your students to achieve the desired/set objectives? How do you teach those subjects to the students of your institutes? What types of behavioral changes do you expect in the personality of your students? Are you satisfied by the behavioral changes happening in the personalities of your students? How do you measure other achievements of your students? (External/Internal/) Are you satisfied by the achievements of your students? Questionnaire-II How can you differentiate in the personality’soutlook of a student from a general publicsecondary school and a madressa? What type behavioral difference do you find in the behavior of a student from the general public secondary school students and a madressa student? References 1. American Psychiatric Association. 1994. Diagnostic and statistical manual of mental disorders , (4th ed.), Washington, DC: Author. [Google Scholar] 2. Balson, M. 1988. Understanding classroom behaviour, Victoria, , Australia: Australian Council for Educational Research. [Google Scholar] 3. Barkley, R. A. 1995. Taking charge of ADHD: The complete authoritative guide for parents, New York: The Guilford Press. [Google Scholar] 4. Beaman, R. and Wheldall, K. 1997. Teacher perceptions of troublesome classroom behaviour: A review of recent research. Special Education Perspectives, 6: 49–55.

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