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Abstract/Sommario: The article attempts a comparative study of the story of Jonah/Yunus in the Bible and Qur'an. The texts are analysed from a narrative perspective without judging as to which one has a better form or more authoritative account. The aim of the article is to introduce fresh ways of studying the Bible and the Qur'an which might be novel for those who are acquainted with their own tradition only. The approach is based on a close reading that notes linguistic structures, patterns and usages. ...; [Leggi tutto...] The article attempts a comparative study of the story of Jonah/Yunus in the Bible and Qur'an. The texts are analysed from a narrative perspective without judging as to which one has a better form or more authoritative account. The aim of the article is to introduce fresh ways of studying the Bible and the Qur'an which might be novel for those who are acquainted with their own tradition only. The approach is based on a close reading that notes linguistic structures, patterns and usages. The article begins with a general introduction of the worldviews of the two narratives, moves on to discuss the structure and function of the narratives, goes on to analyse the characterization and closes with some comments on the style and composition which gives them a distinctive colour and shape

Abstract/Sommario: The paper seeks to underscore a major lacuna in the studies so far undertaken on the partition into the states of India and Pakistan: the women's suffering that accompanied the event, especially in Punjab

Abstract/Sommario: The A. analyses six important manuals of Fatwa with a view to know how thy define fatwa and how they see its significance in the process of fatwa-writing. According to them. a fatwa must confine itself to the contents of istifta (the inquiry). The inquirer, or person making istifta is known as 'mustafti' and the expert who gives the fatwa (a considered opinion in religious and legal matters) is called mufti. From its simple origins as a question and query, 'istifta' came to be closely ...; [Leggi tutto...] The A. analyses six important manuals of Fatwa with a view to know how thy define fatwa and how they see its significance in the process of fatwa-writing. According to them. a fatwa must confine itself to the contents of istifta (the inquiry). The inquirer, or person making istifta is known as 'mustafti' and the expert who gives the fatwa (a considered opinion in religious and legal matters) is called mufti. From its simple origins as a question and query, 'istifta' came to be closely associated with 'fatwa', which developed into a formal institution by the 5th-11th century. As a result, Muslim jurists expounded rules and instructions about the composition and submission of istifta. This helped reinforce the doctrines of taqlid (religious authority)and madhhah (the school of Islamic law concerned). Eventually, istifta became an instrument of the religious authority of the jurists, who otherwise had no institutional existence. Originally, istifta was oral but gradually the jurists came to insist on a written submission, called 'ruq'ah'. The practice of studying fatwa without isitfta raises some very crucial questions. Traditionally a fatwa had a restricted jurisdiction. It could not find place among the authoritative texts because it responded to a specific question by a-specific person. It could not be applicable to all cases, since it was strictly limited by the scope of istifta. The question is whether modern fatwa has a life independent of istifta, taking the place of an alternative law?