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| Title | Abstract | Action(s) |
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| قرآن اور بائبیل میں مذکور سزائیں اور ان پر اعتراضات: تجزیہ و تقابل | Allah, the Lord of the Worlds, has created human beings with an innate disposition for peace. This is why the elimination of all forms of crimes from any society is essential to establish a peaceful society. Both the Quran and the Bible suggest various punishments to eradicate these crimes. However, during modern times, some Western and Eastern philosophers, along with certain scholars, hold theories that consider the penal systems of religions, particularly the Islamic system of crime and punishment, as non-natural and hostile to humanity. They raise objections in various ways against the punishments mentioned in the Quran and the Bible. This perspective arises from a lack of understanding of the philosophy behind crime and punishment. The purpose of implementing punishments is not merely to inflict pain upon individuals, but rather to evoke a sense of aversion to criminal acts and to establish a stable and enduring society where the latent human capacities for peace and justice can be realized effectively. This research aims to compile objections against the punishments mentioned in the Quran and the Bible and, through a research-oriented approach, provide answers to these objections in light of the Islamic teachings. Critics of Islamic punishments argue that they are severe, barbaric, and contrary to basic human rights. On the other hand, throughout history, all religions have considered the idea of punishment for crimes and have, in different epochs, provided laws and regulations for the realization of punishment and its implementation as per the divine scriptures revealed for human guidance. The Bible also contains injunctions for severe punishments for crimes. Similarly, Islam has introduced a system of reward and punishment to curb these crimes, with the intention of preventing injustice and establishing peace within society. Hence, it is imperative to implement these punishments with complete justice to foster a strong and peaceful society. In conclusion, the discussion regarding punishments and criticisms mentioned in the Quran and the Bible provides insights into the deeper philosophical understanding of crime and punishment. The purpose of these systems is to deter criminal behavior, foster societal tranquility, and promote the ultimate goals of humanity. |
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| معاشرتی امن کے لیے خلفاء راشدین کے اقدامات سے عصر حاضر میں استفادہ | The actions of the Caliphs, who were the leaders of the Islamic community after the death of the Prophet Muhammad (PBUH), can provide important lessons for promoting social peace in contemporary times. Some of the actions of the Caliphs that could be relevant for promoting social peace include 1. Emphasis on justice: The Caliphs emphasized the importance of justice and fair treatment for all members of society, regardless of their religion or ethnicity. This emphasis on justice can provide a model for contemporary leaders to follow in promoting social peace. 2. Tolerance and respect for diversity: The Caliphs were known for their tolerance and respect for diversity, which helped to create a society in which people of different religions and ethnicities could live together in peace. This emphasis on tolerance and respect can be an important tool for promoting social peace in contemporary times. 3. Promotion of education: The Caliphs were strong supporters of moral and general training and education, which helped to create a society in which people were able to think critically and engage in meaningful dialogue with one another. This emphasis on education can be an important tool for promoting social peace by fostering understanding and empathy among people. 4. Emphasis on consultation and consensus-building: The Caliphs were known for their emphasis on consultation and consensus-building, which helped to create a sense of community and shared responsibility among members of society. This emphasis on consultation and consensus-building can be an important tool for promoting social peace in contemporary times by fostering a sense of ownership and shared responsibility for solving social problems. In conclusion, the actions of the Caliphs can provide important lessons for promoting social peace in contemporary times. By emphasizing justice, tolerance, education, and consultation and consensus-building, contemporary leaders can help to create a society in which people of different religions and ethnicities can live together in peace and harmony. |
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| مالی معاملات میں امام زفرکے تفردات: تجزیاتی مطا لعہ | Transactions are part of social life. Sale and purchase are important activities of human life. Islam gives guidance for sale and purchase transactions and the life jurists and Ulma have addressed the varieties of such transactions as the world has become increasingly complex place) )جریدفۺ رففخۺافرۺمعاملاتۺمعاشرتیۺزندگیۺکاۺلازمیۺ رجۺہے۔ہرۺ رفدۺاذندگیۺکیۺضرفریاتۺکیۺتکمیلۺکےۺلیےۺایۺ دفسرےۺکاۺمحتاجۺہے۔افرۺیہۺچیزۺابتداۺانانۺسےۺچلیۺآرہیۺہے۔تہذیۺفۺتمدؿۺکےۺارتقاءۺکےۺساتھۺلینۺدینۺکےۺ تماؾۺطریوںۺمیںۺجہاںۺجہاںۺجہاںۺجدتۺآئۺفہاںۺاسۺنےۺکچھۺجد دیۺافرۺ ۺ نیےمساہلۺکوۺبھیۺجنمۺدیا۔معاملاتۺافرۺ تجارتکےۺاحکاؾۺکوۺشریعتۺنےاتنیۺاہمیتۺدیۺہےۺکہۺاگرۺیہۺکہاۺجایےتوۺغلطۺنہیںۺہوۺگادنیاۺکےۺکسیۺمذہۺنےۺیاریخۺکےۺ کسیۺنظریےۺنےافرۺکسیۺفلسفیۺنےۺمعیشتۺافرۺتجارتۺکوۺفہۺحۺافرۺاہمیتۺنہیںۺدیۺجوۺاسلاؾۺنےۺدیۺہے۔انانوںۺکےۺ درمیاؿۺیاہمیۺمعاملاتۺکیۺاہمیتۺکےۺپیشۺنظرضوررۺادسسۺنےۺ رجیدفۺفرفخۺکیۺاسامؾۺسےۺتعلق ۺاحکاماتۺکیۺ فضاحتیںۺبیاؿۺکیۺہیں۔ۺ ایۺکہۺیہۺمعاملاتۺبغیرۺکسیۺتنازعہۺکےۺلوگوںۺکےۺدرمیاؿۺطےۺ اییں |
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| Non Sharia Compliant Financial Transactions in Pakistan and Its Socio-Economic Impact on the Society. | The main objectives of the study is to examine the socio economic effectiveness of nonShariah complaint financial transaction prevailing in the country, Pakistan. These NonShari’ah financial transaction include Riba, Gharar and Maysir, which are involved in different financial and economic activities with complexity. This study has been an attempt to identify the prohibited elements in the current circumstances and it explored the aftermaths of these practices in the society. The study is qualitative in nature. A comprehensive survey has been conducted to collect the first hand data from the relevant unit of analysis (individuals) and findings of the research are derived on the basis of their responses. The probability sampling design has been used whereas simple random sampling technique is used to obtain the empirical results of the research. The responses of the respondents have been gathered with the help of likert scale. The study setting was non-contrived. The result show that upsurge in debt servicing deplete the resources to be spent on the development projects for the society. Also inability to pay ribawi payments forces local industries shutdown. The bailout plan based on Riba leave the adverse impact on the society. It is because of the fact that this type of transaction is incurred where the economy as debt based. Therefore Rescheduling and Rearranging of the debt can have an impact on the economy, particularly in business and trade. Production, logistical, and supply chain delays can result from rapid schedule changes. This may lead to higher expenses, lost revenue, and possibly harmful impacts on the economy as a whole. It also creates International dependency which restrict to design conducive policies. Traces of Gharar is found in many transactions like crypto currency, benami, prize bonds, Patwari system, Unilateral and by lateral contracts, documentation of legal paper etc. Also Failure to fulfill Contractual obligations in a business/service contracts causing financial losses creating Al Gharar Al fahish: Undervalue Registration, Pending cases, in the courts, ease of Doing Business, Fraud, Misleading information are also causes of Gharar found in the financial transactions. Hence, Gharar is a major problem of our society that is disturbing the socio-economic activities. Obsession in the gambling create mental disorders and other psychological diseases. Individuals who participate in gambling activities may experience additional. Hence, Government should establish an Islamic Central Board which may be designated the responsibilities to ensure compliance of the Islamic financial products and services launched by the financial institutions. Further legislation is required to put further checks over the financial system of the country to ensure that it is Ribā, Gharar and Maysir free. All the alternatives like Islamic Banking against Conventional Banking, Takaful against insurance, Sukuk bonds at the treasury side and other alternatives must implement in letter and spirit and replace completely its counterpart so that the Sharīʿah Compliance is observed. The Educational institutions need to educate and develop the conceptualization regarding the Non-Shariah compliant elements as Riba, Gharar and Maysir by offering courses that are properly designed for the cause |
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| حکمت کا قرآنی تصور :قدیم و جدید تفسیری اطلاقات کا تجزیاتی مطا لعہ | The term al-Ḥikmah is used twenty times in Holy Qurʼān, in different meanings and contexts. Its linguistic and connotative concepts invite scholars and intellectuals to grasp the real meaning and interpretation of the term. The rationale, philosophy, reason and purpose for repeatedly using this term al-Ḥikmah are central to know. Mufassirīn have mentioned different meanings and interpretation of term alḤikmah according to their knowledge and understandings. Allah has demonstrated his wisdom everywhere now it’s up to the intellectuals to conduct research, find results and conclude from it. The trait of alḥikma contains many features and attributes that are not exclusive for prophets. Understanding of al-Qurʼān is not possible without wisdom and al-Ḥikmah. This research work presents opinions of Mufassirīn regarding the linguistic and connotative meanings of term al-Ḥikmah and also discusses the findings and conclusions. The term of Tadbīr-i manzil is related to al-Ḥikmah and Strategy.This term is also a type of strategy in which issues are discussed which are related to a limited group i.e. the members of the household. They include husband, wife, children and subordinates. The Mufassirīn have described the interpretive applications of wisdom in these areas, that is, how should their entire reformation be done according to the Holy Quran. There is also a term of Siyāsat-i madanī to al-Ḥikmah. This is also a type of strategy. It discusses issues related to the wider scope of the community and the public interest of being a city or citizens. It specifically includes the rights and responsibilities of the ruler and the people under him. Both these debates have been discussed in this article. In these discussions, these exegetical applications are described by the commentators and the strategies employed by those within these categories are described and analyzed. |
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