INKISHAF

پیغمبر اسلام ﷺ کا روایتی اقداراورثقافت پر اثرات کاتجزیاتی مطالعہ

2022-12-20T04:57:45+00:00

As religious point of view the first and the direct addressee of the revelation was Prophet (SAW) and he (SAW) embodiment the revelation through his exemplary actions. As he (SAW) himself follow the instructions through his actions and impressed the people around as well. The people of Arabia were naturally reluctant to adopt any new idea which was presented before them, that's why they initially shown resentment towards the message of the prophet (SAW) but eventually when they realized that it was actually in their favor that was the point when they accepted it in true letter and spirit. Prophet (SAW) had not only given a fair amount of weightage to their culture and tradition, in fact he endorsed and spread its positive aspects. This is an analytical study which explores the influence of Holy Prophet Muhammad (PBUH) on the traditional values and culture. This is qualitative research and data is gathered from secondary sources; books, articles and online sources. The Hijazi society was a society of people with different temperaments and different beliefs. They were divided into tribes and lived in the circle of castes. For centuries, it was not even in their illusions and assumptions that in any era we would establish a new foundation in the world.

Before Islam, the people of Hijaz have never been familiar with unity and centrality in their entire history, but they have always been dominated by anarchy and anarchy. Things like unity, organization, consciousness, nationalism and command and obedience, etc., on which the foundations of social and political life are established, were completely missing in them that reformatted by Holy Prophet Muhammad (PBUH).

Islamic Teachings on Socio-Economic Justice for a Sustainable Human Society: An Evaluation

2023-03-06T10:31:39+00:00

Economics is the coherent study of how scarce resources are apportioned to accomplish the interminable yearning of consumers, therefore economics is the cognition to tackle unfettered aspirations with precise resources. Islam wants to inaugurate economic equality between individuals and society. Economic impartiality does not mean that one person has the same affluence as another because such equilibrium is queer and preternatural. Differences between different people are necessary for terms of increase or decrease in mental capacity; as without it, no effective cultural system can be established in the real sense. This ratio of the difference between individuals should not be untrammeled and the fringes of honors and privileges should be eradicated. The present research explains how the economic system of Islam is revolutionary that is practiced in the world after the inception of Islam based on principle of Islamic economic policy, the circulation of wealth should be common throughout the society so that social economic justice can be administered. In other words, social and economic justice are in amalgamation with each other. The Research Methodology used is the Qualitative Archival Method for the collection of data. The present study highlighted how social justice act as a catalyst for economic justice in development of sustainable human society by examining the Islamic economic doctrines and principles of social-economic justice as elaborated the Islamic teachings.

The اسلام کا تصور ِ فلاح اور اس کی نوعیت و اہمیت

2023-01-15T10:05:38+00:00

Islam provides comprehensive guidance for the success of individuals as well as Muslim Ummah. Falah (success) is a key concept in Islam. This paper explains that falah has a comprehensive character. This is a multi-dimensional and value-oriented activity. It covers all aspects of human life. From Islamic point of view falah is a both-worldly concept. In this paper, it is tried to explore implications of falah in the context of this worldly life. It is concluded that ideal of falah can be achieved with collective effort. This is an analytical study which explores the Qur’anic and Hadith teachings to devlop success for human here and hereafter. For this purpose data is gathered from secondary sources; books, article and online sources. The status of neighborly rights in Islamic society is not only limited to moral rights but also includes financial rights. This chain makes the wealthy of a town, city or region responsible for sponsoring the needy while expanding the neighborhood to spread the circle of sponsorship in a coordinated manner. The welfare teachings of Islam are not left only to the mercy of individual and collective conscience, but the Islamic government is responsible for their implementation. Therefore, their implementation was made possible during the era of the Prophet and the Caliphs. Being the goal is also the main goal of the Islamic state. This is the reason why there is a consensus among Muslim jurists about the welfare nature of the Islamic state. The role of government is very necessary in promoting falah of the people.

Status of Religious Minorities in a Modern Islamic State as Discoursed in the Works of Yusuf al-Qaradawi

2023-03-12T10:11:09+00:00

Participation religious minorities in the political process of a contemporary Islamic state, and to what extent they can be a part of this, is a debatable issue in Muslim intellectual discourse, and, as well as one of the main points of difference between west and Islam because western values of modernity, democracy and equality are not compatible with Islamic ones in some aspects. Muslim intellectual class has responded this issue in different ways. This article at intended to identify approach of famous Muslim scholar Dr. Yusuf al-Qaradawi (1926-2022) in regards to equality of religious minorities, in the political sphere of an Islamic state of modern world, on the one hand, and the studies critical to his approach, on the other hand. From the large body of literature produced by Shaikh al-Qaradawi, we have, mainly, consulted four of his prominent publications relevant to the topic; Al-Deenu WA al-syaasatu, Ta’seelun WA Raddu Shubhaatin. Min Fiqh al-Daulah fil-Islam. Al-Waṭanu wal-Muwāṭana fī Ḍawʾ al-Uṣūl al-Aqadiyya wal-Maqāṣid al-Sharīʿiyya. And, Musalman Muashron me Ghair Muslmon k Huquq o Faraiz (translated).

The Methodology of Imam Ibn e Kaseer for inferencing from the Hadith

2023-02-24T07:04:39+00:00

Quran is the basic source of guidance for the whole world in general and Muslims have a prestigious relation with it. They get all types of guideline from it in the daily life. There is a dire need of interpretations for the Quranic verses which is fulfilled by Quran itself in many cases and the Hadith is considered the second source for the interpretation of the Quranic commandments. Mufassirin have used the Aahadith for the Tafaseer of the Holly Quran in a wide range. There was a big question how and when to accept the Aahadith. All the Mohaddessin and scholars of Hadith sciences have elaborated the principles and conditions for the acceptance of the Aahadith. There is a separate section named "Ilmul Jarh Wa Tadeel" which deals with the conditions imposed for the acceptance of traditions from the tellers of Aahadith which are called "Raviyan e Hadith". Imam Ibn e Kaseer is a well-known Muslim interpreter of the Holly Quran. He has a globally well known tafseer named as "Tafseer ul Quran al Azeem". Like all other Muslim scholars, he also has introduced specific conditions for the acceptance of the traditions from the narraters. He has keen observation in the process of acceptance. So, he has imposed the conditions for the acceptance of traditions along with their texts. He has his own methodology for the acceptance of the text of traditions as well as for the narraters of the traditions. He rejects even the texts with authentic teller which are contradicting to the Quranic principles, authentic Muslim traditions and more authentic sources. This article describes all the specific conditions introduced and imposed by Imam Ibn e Kaseer for the acceptance of the text of Aahadith.