Volume 1 Issue 2
|File:Islamabad Islamicus Title.jpg|
English title of Islamabad Islamicus.
|Language||English, Urdu, Arabic|
|Edited by||Muhammad Zafar Iqbal|
The University of Islamabad (Pakistan)
|Frequency||2 issues per year|
|ISO 4||Find out here|
The Jāmiʿ al-bayān ʿan taʾwīl āy al-Qurʾān (جامع البیان عن تاویل ای القران) the book of Quranic interpretation is known as Tafsīr al-Ṭabarī. The author Imām Ṭabarī was blessed for being skilled enough in presenting the message of Islam with different methods. The methodology he has chosen to explain the precious hidden beads of Holy Quran is associated with the methodology of tafsir bi-al-ma’thur (تفسیر بالماثور). His presented explanations are completely independent from the reflection of his personal opinions. The statements of the early stages of Islam, the direct transmissions by the Holy prophet Muhammad (ﷺ) and his companions were chiefly used to understand the meaning of Holy Quran. The jurisprudence, linguistic, and the philosophic approaches are also referred in his tafsir.
The author has deliberately measured the strength of contradictory statements. He has established some systematic and intellectual filters to measure the classification of contradictory statements and to make an affective decision upon it.
Earning lawful is considered as a worship in the Holy Quran and traditions of Holy Prophet (Peace Be Upon Him). But unfortunately, it has become very difficult to earn halal in present age due so many obstacles into the society.The purpose of this research article is to uncover the social obstacles and hurdles in the way of lawful earning. Qualitative and descriptive research approach is employed for the collection, demonstration, and analysis of data. The review of literature revealed that there are so many hurdles in the society in the way of halal earning. For instance, Wrong wishes of lowerself, lust, bad social practices, influence of media are the most common among them. It is therefore recommended that Quranic messures should be taken in order to diminish these obstacles and to make the way of lawful earning easy.
This fact is quite obvious from Quran o Sunnah that Islam is a religion of peace and provides guarantee of protection of life, property and self respect to the all members of society without any discrimination of colour, race and religion. It is the duty of an Islamic State to provide protection to the basic rights of all minorities. Holy Prophetﷺ said:"Beware! Whoever is cruel and harsh to a non-muslims minority, curtailing their rights, overburdening them or stealing from them, I will complain (to God) about that person on the day of judgement." Islam seeks to establish such a society where all citizens of the state enjoy equal rights and religion doesn't become the basis from any discrimination. Islamic law holds both muslims and non-muslims equal and no superiority or privilege is given to the muslims on any ground.
The constitution of Pakistan provides protection to the all basic rights of minorities. Quaid-e -Azam himself assured minorities of their equal rights as a responsible leader of an Islamic State. Quaid-e-Azam was well aware that peace and prosperity of an Islamic State is hidden in it. The constitution of Pakistan doesn't allow any kind of aggression against minorities. It is reality that minorities are enjoying their basic rights more as compared to all other countries. Pakistan is being blamed for many years but there is no reality in it. The basic rights of minorities in Pakistan are tried to discuss in this article.
Early in 2018, Punjab Assembly passed a law in order to regulate welfare organizations and institutions. All welfare institutions were made bound to a complex official procedure. Violation of this procedure was regarded as a punishable crime. This law was widely discussed in think tanks and was strongly criticized. This research paper deals with understanding of this law, basic sections and their Islamic prespective is analysed according to Sharia. It has been proved in the light of Quran and Sunnah that Islam doesn't permit making non-obligatory charities system so complex and regarding it a crime. Hence, Government should make appropriate reforms in this law while reviewing it.
Since the past few years, muslims all over the world are being brutally accused of severe extremism. Many muslims now a days condemn terrorism and extremism and are not willing to connect these terms with the religion Islam.However there are a few who are in favour of these things. Terrorism is basically caused by a number of different acts of brutality.Its actually a chain reaction caused by the conspiracies against Islam,double standards of different super powers and injustice to the convicted and oppressed.killings of the innocent and unarmed in the name of aggression is some thing which is totally against the Islamic teachings.Things become more complicated and dangerous when such acts of vandalism are done in the name of religion.Although many goals of ISIS are Islam based,however these very goals are achieved through non-Islamic ways.They feel no shame and go against all the ethics and moral values to reach their goals.Hence causing much more damage to their own muslim fellows. Even the cemetries are no more safe. They kill their opponents in the worst possible way and disrespect the dead bodies by kicking and hanging them to the trees.If this situation persists, it is inevitable that ISIS might replace the Halaku Khan and Genghiz Khan is brutality.
No doubt, that Allah’s book, the Holy Quran came for gathering the hearts, joining the ranks, strengthening the love and affection, kindness and justice, coordination between family and society, to build the strong coordinated society and orphan especially about the loss of their rights and depriving of their properties or engulf them wrongly. This paper discusses the care of the Quran with the orphans in all the dimensions of their rights and the situation of Qura’nic training/education for them, so that they can become strong parts for the society. Most of the coming verses discusses/narrates about them. Stating the meaning from them for all the justices that the Quran preceded all those demanding the justice for orphans rather it gave them with complete explanations. No explanations disturb anything about it knowledgeable, that the verses of the Quran presented 22 verses in which word of the orphan mentioned with the people 8 times and with the dual once and with the plural 14 times and he who explore these verses finds them divided into three types and the 1st type presents the mentioning of kindness/ charity, and testament/will for them in our Shariah and in the previous Shariahs, and the 2nd type mentions their social rights, so this paper studies all the dimensions of orphans’ life in the light of Qura’nic method with detail, so I liked to divide my this research paper into preface, 3 chapters and ending whereas preface includes the definition of orphan, and 1st chapter states the kindness/charity to the orphan and testament for them in the light of our Shariah and including the definition of orphan, and 2nd chapter presents their social rights as the 3rd takes care of their financial rights. In the ending comes with the important recommendations and suggestions.
Author: Ahmad, Naveed, Saadia Saba, Muniba Batool
Coetzee anticipates the moral dilemma of today's individuals, in order to achieve his aim torevert the current trends in moral philosophy which has marked morality with individual partialities. The morality of self/will has pervaded in the society with substantial philosophical argumentation as well. This research intends to study Dionysian morality in comparison with modern (Appolonian) principles of morality as presented by Coetzee. The research is planned to differentiate the two by presenting their roots with logical reasons; Nietzsche's conception of morality and the need of Freudian repression. In the context of Disgrace Coetzee developed his moral theory through circumstantial justice with such a force that all reasons given by Overman (Übermensch) of Nietzsche fail. The paper will unveil the relationship of power and the need for justice. Coetzee proves the importance of Freudian Repression Theory that makes everybody responsible for the concord in a society. The cultivation of Dionysian concept of life only brings disgrace to man, and such philosophies can only be supported when the individual is in power, vulnerability in the society makes man to understand the value of morality and exercise of proper judicial system. South Africal context of the novel situates the anticipation of Dionysian cult in more understanding way to the audience. To avoid social Darwinism, state institutions should come in action in order to ensure the equal power distribution among the masses. Uneven distribution of power creates only oppressors and victims in the society, which further lead society to chaos. Coetzee proves the importance of circumstantial justice over the institutional justice, as institutional justice can punish only but the transformation of transgressor only takes place with circumstantial justice and for the betterment of society, transformation provides better results than punishment because institutions do create a different power structures that also work to suppress people.
Comparative Analysis and Best Practices in Islamic Education in Modern Islamic World: Lessons and Insights for Reforms in Pakistani Madrasah System
Author: Rashid, Muhammad, Husnul Amin
It is important to know that how the whole system of Madrasah education was evolved and what were various trends which contributed in shaping the whole system of religious Education in the Muslim world, particularly. I this article I will be presenting a comparative analysis of some important Religious Education systems prevalent in prominent Muslim Countries to demonstrate that how same institutions can develop on different lines due to application of certain approaches by state. Here I will be making a comparison of five Muslim countries namely Egypt, Saudi Arabia, Turkey, Indonesia and Bangladesh. Under this comparison I would try to illustrate briefly that how different contexts actually shape and direct the overall approach, methodology and pedagogical methods of these institutions. And I will try Here I will make comparison of four major religious education institutions working in four different Muslim countries namely