Hamdard Islamicus Vol. XLV. No. 2                                                      7 
                                                                                                                                                                                                                                                                                                                                                                                                                                       .. 

 

EDITORIAL 

The Holy Qur’an, basic source of every divine knowledge, is the book 

which has been translated most frequently from Arabic into different 

languages especially English. Since it is Allah Almighty’s miraculous 

and matchless message that has been sent to all humanity, no translation 

of the Holy Qur’an can convey complete and holistic meaning of this 

divine book. That is why, the Translator has to maintain the spirit, culture 

and meaning of source text (ST) in the translated (target) text (TT). This 

second issue of the Hamdard Islamicus for the current year starts with an 

eruditely authored first article entitled “Translational Trajectories in 

Arabic-English Translation of the Holy Qur’an” which has tried to 

explain the role of the translator as seeking to establish meaning between 

ST and TT. It has examined how meaning cannot always be fully 

established between languages and recommended some useful technical 

tips for the better translation of the Holy book. 

 

Allah Almighty has bestowed His slaves a beautiful family system which 

is appropriate for human nature. This system gives the guarantee of a true 

moral atmosphere and a society which creates noble generations. The 

Islamic family system provides complete protection and indemnity to a 

Muslim wife.  Islam has guaranteed dower/mahr to the Muslim wife but 

there are complicated legal issues regarding various financial rights of a 

Muslim wife in case of separation from her husband. The honourable 

courts of Pakistan have developed elaborate principles of Islamic law 

mainly derived from the Ḥanafī school of thought, and with few 

exceptions, have followed these principles consistently. This is the major 

finding of the second article, a splendidly authored research work entitled 

“Financial Rights of Woman on the Dissolution of her Marital 

Relationship and Death of her Husband in Islamic Law and Pakistani 

Legal System”. However, it recommends some related amendments in 

legislations.   

 

Like marriage contract, every contract needs riḍā (consent) of both the 

partners. Islam has given the profound principle of riḍā for any contract. 

However, at the end of the eighteenth century, the West has designed its 

contract law on the same grounds. Focusing on the Ḥanafī school and 

using the textual analysis method to place significant texts from the 



8                                                                                                   Editorial 
                                                                                                                                                                                                                                                                                                                                                                                                                                       .. 

 
school in chronological order, the third article entitled “Operating 

Principles for Contracts in Islamic Law: Consent (Riḍā) in Ḥanafī 

Jurisprudence” traces how riḍā developed beginning with its initial 

appearance in the Holy Qur’ān and the works of early jurists through 

Ottoman and modern Egyptian approach to contract theory. The article 

concludes that, within contemporary legal systems, riḍā can be 

understood as a useful general concept for the construction of contracts, 

so long as it is firmly placed within the moral limits of the Sharī‘ah. An 

expression of individual will or consent cannot be regarded as valid if it 

expresses a desire to enter into an expressly forbidden agreement in the 

Islamic legal tradition.  

 

Education is the key to balance the growth of the personality by training 

oneself to be spiritual, intellectual, and rational. Hence, Education in 

Islam means acquiring divine knowledge. Islamic schools can play a 

significant role in polishing the personality of Muslim children, the 

ambassador of change. The fourth article, entitled “Islamic Education as 

Perceived by Edupreneurs of Islamic Schools - Conformance with the 

Teachings of the Holy Qur’Én” has a similar theme.  This qualitative 

study, using phenomenological research methodology, explores the aims 

and objectives of five private Islamic schools. These aims and objectives 

were analysed in the light of Islamic education as articulated by Al-

Ghazali, a renowned Islamic scholar. The study concludes that although 

private Islamic schools have perceived aims similar to those of Al-

Ghazali, yet the planned objectives and basic educational structure of 

Islamic schools such as institution structure, education delivery 

framework, child learning psychology, curriculum, language focus and 

assessment methodology are adopted from the western world.  

 

Everyone impresses with beauty, sequence, decency and melodious 

voices. Even the sounds of flowing springs and waterfalls have attractive 

melody and great appeal to human beings. Considering this natural 

tendency of man, music has been used in every age, as a tool to draw 

attention towards any ideology, slogan or commercial object. But the fact 

is that musical instruments distract the servant from his master. 

Furthermore, the style of music that is prevalent today has a negative 

effect on the human psyche and harms physical and spiritual health. In 

the fifth article “Music: ‘Food for Soul’ or ‘Fool for Soul’” the author 

has tried to present similar views. He has collected Quranic verses and 

authentic AÍÉdÊth to highlight Islam’s injunctions about music.  

 

Dr. Muhammad Wasie Fasih Butt, 

              Editor