Volume 3 Issue 1
 Urdu title page of volume 7 issue 2 of Al-Basirah. | |
| Discipline | Islamic Studies |
|---|---|
| Double blind | |
| Language | English, Urdu, Arabic |
| Edited by | Syed Abdul Ghaffar Bukhari |
| Publication details | |
| History | 2012-present |
| Publisher | National University of Modern Languages, Islamabad (Pakistan) |
| Frequency | 2 issues per year |
| Open Access | |
| License | not mentioned |
| ISO 4 | Find out here |
| Indexing | |
| ISSN | 2520-7334 (print) 2222-4548 (web) |
| Links | |
| None | |
| None | |
| 24 Weeks | |
Al-Maqasid (the purposes) is a guide to Islam written by Imam Shatibi in his book "Al-Mowafaq'at". It covers purposes of Islamic faith, Zakat, pilgrimage etc. Maqasid al-Shari’ah is a system of values that could contribute to a desired and sound application of the Shari’ah. ” This concept has been employed as a legal hermeneutical tool in pre-modern Islamic law at least since 3 H. D. It is based on the idea that Islamic law is purposive in nature, that is, to mean that the law serves particular purposes (e. g. , promoting people’s benefit and welfare and protecting them from harm) that are either explicitly present in or can be derived from the fountainheads of the sources of Islamic law, namely, the Quran & the Sunnah. Maqasid al-Sharia is also an umbrella term that includes many other concepts that have been closely linked to it in the premodern Islamic tradition, most notably the idea of public interests and unrestricted interests (al-Masalih al-Mursala) , as well as other principles such as istihsan (juridical preference) , istis’hab (presumption of continuity) , and avoidance of mischief (all of which are considered to be directives in accordance with Allah’s will) . Spiritual Principles include: the free right and duty to be aware of and to worship Allah and to search for ultimate truth and justice; the duty to respect the human person, known as the natural principle of personalism; the duty to respect the coherent order of all creation, i. e. ecology and environment; and the duty to respect human community based on the sacredness of each of its members.
Islam is the religion of nature. It not only approves the social interaction among the masses, but also helps in its development towards positive ends. Islam has given natural and universal principles which help its followers to develop a harmonious society, discouraging all the attempts to divide the society into different sections. Islamic society is based upon the following fundamental principles i. e equality, harmony of thoughts, justice, amar-bilmaaruf-wa-nahi-anilmunkar (ask for good and forbid from evil) , unity, sense of responsibility, virtue and evil, abolition of sectarianism & fulfillment of promises, reflecting the universality of the religion, Islam. Pakistan today, is facing various social problems like terrorism, corruption, poverty, unemployment, broken families, sectarianism, onslaught of western culture and demand of unrestricted liberty by womenfolk. The moral degradation of the society is due to the fact that the true Islamic spirit and moral teachings and trainings of Islam have not been applied with true mind and honest intentions. The moral values are ignored by the media which is the cause of great concern.
عدل اجتماعی کے تصورات کا جائزہ و اہمیت قرآن و حدیث اور عالمی مذاہب کے تناطر میں
مصنف/مصنفین: رشید، آسیہ
Human beings have been created in proportion and perfection by the Creator, as He is Just and Fair and likes justice and fairness in making and implementing laws. Justice is the key on every level from individual to State and interstate for peaceful and smooth functioning. Justice holds universal acceptance from the laws of nature to the creation of beings, while injustice leads to chaos. It causes the decline and disgrace among civilized societies. The chaos and terrorism in contemporary world is all because of injustices by individuals and by the States. The teachings of the messangers of Allah were to create the justice and equality at every level in the society. Deviation from the teachings of Allah and His messangers with respect to justice is a way towards destruction. Any nation that forgoes justice becomes victim of injustice itself and the consequences are ultimate anarchy and chaos. Islam as a universal religion demands the justice in every sphere of life. Islam and its teachings are for peace and prosperity. It promulgates and promotes human dignity and the value of Justice, equality and peace. Today the Ummah is in desperate need of adopting and practicing justice and fairness as the Creator has shown in His Word and Work.
“Minority” is a word which is considered a challenge for any political system. This article discusses how a certain political system deals with the idea and rights of a minority. If a minority enjoys the privileges in a society that political system is considered as perfect. Islam, the revealed religion, has not overlooked the status of a minority. Rights of a minority is one of the top priorities in Islam. This article brings to the fore the very status which Islam gives to the minorities and which they enjoyed while living in the Islamic poltical and social set up. Islam not only gives minorities the right to live in an Islamic Society, but also gives them protection. The word “Dhimmis” gives minorities the protection in an Islamic society which they never entertain in their own society. Whether it was the time of the Holy Prophet, the Abbasid’s or Umayyad, everywhere in the Islamic society they enjoyed not only as minorities but also they were allowed to build churches, join Islamic forces and to become viziers, etc. It clearly reveals that Islam is a religion of peace that not only gives good tidings to the believers but aslo to the minorities who live among them. This article is a small replica of what the minorities enjoyed in the Islamic society.
Hazrat Muhammad (SAW) is the last Apostle to human beings. He was gifted with a divine Deen having complete code of life. Every field of life has been discussed in the Holy Quran and Sunnah of the Prophet r. As an Apostle, head of the state and army commander, He guided the mankind and provided an excellent example in all the perspectives of life. As a commander of the Islamic forces, the Holy Prophet r fought twenty seven Ghazwat after migration to Madina. In Zeqaida 6 AH, during the pact of Hudaibia a complete turn was taken by Muslims. After this event, the Muslim army role changed to offensive rather than defensive. Immediately, after the pact, the Holy Prophet r attacked on Khyber in Muharram 7th AH, while the whole Hijaz region was captured during the Ghazwa Fath-i-Makkah. In this article, the strategy and tactics employed by the Holy Prophet r during Hudaibia truce have been discussed. These tactics are useful and beneficial in modern era warfare also. As an ideal for all the Ummah, lessons should be extracted by the commanders to defend their motherland and ideological boundries.
Islamic concept about Jihad is very different as what is interpreted by the western scholars. This Jihad is not only the name of giving just his own life but to a specific purpose, which is only to create peace and to prevent cruelty and injustice in the society. There are several verses of Quran and Hadith, which explore this concept, but Islam also regulates the rules and regulation for this. To explain the misconception about Jihad, some points have been explored in this research article to guide the people effectively that how jihad should be conducted, while other activities named as “jihad” and an activist intending to take part in such activities might not be counted as a “martyr”. So the important points to be kept in mind are: · In Islam the martyr has a very great value, but in specific terms. · Martyr in Islam is not simply means of giving life. · There are some rules and regulations that must to be followed, i. e. , a person must be a Muslim and his intention is only for Allah, and not for his worldly desires, and he follow the rules what Islam justified for the war. · His jihad will not be accepted without the permission of his parents or if he dies in the state of sin etc. · Islam does not allow killing innocent persons, Muslims or non-Muslims, without caring the color and caste, if he does so he would be answerable to Allah.
In every society of the world, youth is a very important segment. The youth plays an important role in social work and development of communities. There is a dire need of such voluntary welfare works to meet the needs of individuals as well as of the whole communities. As the complexities of living conditions increase, the voluntary social work and welfare projects gain importance and governments alone whether of developing or developed countries, can no longer meet the needs of their citizens. All this necessitates the existence of other bodies working parallel to the governmental bodies to fill in the public domain and complement the role played by the government agencies in meeting social needs. Such bodies are called civil society organizations. These organizations play an important role in addressing some of the social, cultural, and economic issues. Despite the great importance of the social work and its need for the development of communities and the development of individuals a very small percentage of youth are engaged in social work. There is reluctance among the youth to participate in community work. This article explores the role of youth in social welfare work.
الامام ضیاء المقدسی و منھجہ فی کتابہ الاحادیث المختارۃ
مصنف/مصنفین: محمود، ساجد، محمد ریاض خان الازھری
Different scholars have compiled the books which contain a large numbers of authentic Ahadith (Ahadith Sahiha) , to achieve this purpose, they introduced different hadith sciences to distinguish between the true and the fabricated hadith. The authentic Sunnah is contained within the vast body of Hadith literature. One of them is Imam Zia ul Maqdasi. Imam Zia Uddin Muhammad bin Abdul Wahid Maqdasi’s book “Al Ahadith al Makhtara” is one of the best books of its kind. Many Islamic scholars have declared it better than Imam Hakim’s book Al Mustadrak. Allama Iraqi, one of his contemporaries said that the Ahadith given in his book Al Ahadith al Makhtara were not ascertained to be authentic before. Only those Ahadith have been given in this book whose asaneed are correct but they have not been reported by Imam Bukhari and Imam Muslim. Also, one of the strengths of this book is that it reflects the glimpses of Muajam. Imam Maqdasi wrote this book in the manner of Masaneed that is to say that he mentioned the name of the companion of the Holy Prophet (SAW) and then reported his traditions. Sometimes he also indicates the factors responsible for the interruption in the authenticity of Ahadith. But, sadly, Imam Maqdasi passed away and could not complete this great book. In this article I will discuss the Imam Zia ul Maqdasi approach towards “Ahadith Sahiha” in his book Al Ahadith ul Mukhtara.
Youth is an integral part of any human society, particularly in an Islamic society. Youth is considered as a junction of past, present and future. Youth can play a positive and effective role against various evils which are prevalent in human society. Important aspects of utilization of youth may include the role of youth in religious, social, political, ethical and educational fields and in restructuring of society. All of these aspects have been discussed in this article, in the light of Islam. Moreover, it is an effort to motivate the youth for practical actions. For the well-being and progress of Muslim Youth and human society adoption of following measures are important and necessary: 1. To gain knowledge of the Revealed message (Shariah) and act upon it. 2. To gain knowledge from true and sincere Scholars (Ahl-eHaqq) . 3. Self-accountability, which consists of following points: § Islah of Aqeedah and ideology § To perform good deeds (Amal-e-Salih) § Sincere repentance § Consciousness about purpose of life § Feeling gratified on adopting Islamic Shariah. 4. To have love or hatred only for sake of Allah.
Why Do We Believe in God? an Analysis of the Motives of the Believing Behaviour in Human Beings
Author: Shahzad, Irfan
This article explores the motives of the human believing behaviour. The author postulates that to believe in God is natural and not to believe is a deviation from the true and pure human nature. This fact has, also, been admitted by many philosophers, psychologists and geneticists. A brief debate with reference to philosophy, anthropology, psychology and genetics has been presented to have a review the opinions of some eminent philosophers, psychologists and anthropologists about the believing behavior of the human nature. The traces of the religiosity of the primitive tribes without exception are a further evidence for the said fact. Some evidences have been presented from history and also from the examples of some living primitive tribes of Australia and Africa to accentuate the stance that to believe in God is a natural, innate, instinctual motive in the human nature. Author also quotes certain verses from the Qur’an to confirm the conformity of the historical, philosophical, psychological and genetical facts and findings with the Qur’anic stance about the believing behaviour of the human nature. The motives behind human behaviour in believing God are counted by the author as: rationality, anxiousness for God and the Life hereafter, Love of God, Affiliation with the native culture, Influence and Inspiration, Religion: A Remedy or Solution and Preaching in Terms of addresses.
The Philosophical Perspective in Case of Jihad
Author: Rahman, Atiq ur, Zia ur Rehman
here are two opposing views of scholars and different religions regarding the permission or non-permission of war on the basis of honor and lawfulness of human life. The Hindus and Jews legalize war, whereas the Buddhists and Christians consider it illegal. Islam follows the middle path and attributes the legality of war to its purpose because only the purpose tells the righteousness or wrongfulness of any deed. Islam has prevented from all those purposes that eliminate the cause of Allah Almighty from war. Islam does not legalize war for any worldly purpose so the pursuit of fame, kingship, booty, conquering another land or national or personal revenge is not legal. Jihad has been enjoined for the elimination of hurdles in the path of Allah. It clarifies the policy of Islam that war is not an end but it is a means to an end. Today the west is doing propaganda against Islam that Islam spread through sword and the concept of jihad is being related to terrorism. The purposes of jihad should be kept in mind in order to understand the philosophy of jihad. The aim of this paper is to highlight the purposes of jihad and its importance. Views of various scholars have been observed in this study along with references from Quran and Hadith.