SOLVED PAST PAPERS OF ISLAMIC STUDIES 2016

1. What is meant by culture and civilization? Describe the characteristics of Islamic culture.

1. Introduction
Culture and civilization are complex and interconnected concepts that encompass various aspects of human life and society.
A. Culture
Culture refers to the shared beliefs, values, customs, behaviors, and artifacts that characterize a group of people. It is a way of life that is learned and passed down from generation to generation. Culture includes language, religion, social norms, art, music, literature, and other elements that define a particular community or society.
B. Civilization
Civilization is a more complex and advanced stage of human social development. It often involves the presence of organized government, complex social structures, technological advancements, and a level of cultural sophistication. Civilizations are marked by urbanization, the development of writing systems, and the creation of institutions that govern various aspects of life.

2. Characteristics of Islamic Culture
Islamic culture refers to the cultural practices and traditions associated with Islam, a monotheistic Abrahamic religion. It encompasses a wide range of diverse practices and expressions, as Islam has a global presence with followers from various cultural backgrounds. Here are some characteristics of Islamic culture:
I. Religious Foundation
Islamic culture is deeply rooted in the teachings of the Quran and the Hadith (sayings and actions of Prophet Muhammad). Islamic principles guide various aspects of life, including ethics, morality, and social behavior.
II. Islamic Art and Architecture
Islamic art is known for its intricate geometric patterns, calligraphy, and avoidance of depicting living beings. Examples include beautiful mosques, palaces, and decorative arts such as Persian carpets.
III. Language and Literature
Arabic is the language of the Quran, and it has played a significant role in shaping Islamic culture. Islamic literature includes poetry, philosophy, and historical works. Famous examples include the poetry of Rumi and the philosophical writings of Ibn Sina (Avicenna).
IV. Islamic Law (Sharia)
Islamic culture is influenced by Sharia, the Islamic legal system derived from the Quran and Hadith. It governs various aspects of life, including family law, business transactions, and ethical conduct.
V. Islamic Music and Calligraphy
Islamic music often involves the use of traditional instruments and is characterized by a focus on melody rather than harmony. Calligraphy is highly valued in Islamic culture, and beautiful Arabic script is used to write Quranic verses and other texts.
VI. Cuisine
Islamic cuisine varies across regions but often includes dishes that adhere to dietary laws outlined in Islamic scriptures. For example, halal food practices, which involve specific methods of animal slaughter, are observed.
VII. Islamic Education
Education has been highly valued in Islamic culture, with a historical emphasis on scholarship and learning. Islamic centers of learning, such as Al-Qarawiyyin University in Morocco, are among the oldest in the world.
VIII. Dress Code
Islamic culture often includes a modest dress code, especially for women. This is influenced by Islamic teachings on modesty, and it varies across different regions. For example, the hijab (headscarf) is a common form of modest dress.
IX. Hospitality
Hospitality is highly valued in Islamic culture, and guests are often treated with great respect and generosity. Offering food, shelter, and kindness to guests is considered a virtuous act.
X. Community and Social Bonds
Islamic culture places a strong emphasis on community and social cohesion. Concepts such as brotherhood and sisterhood are encouraged, and Muslims are often encouraged to support and care for one another.
XI. Holidays and Celebrations
Islamic culture has several important holidays, with Eid al-Fitr and Eid al-Adha being among the most significant. These celebrations involve communal prayers, feasts, and acts of charity.
XII. Pilgrimage (Hajj)
The pilgrimage to Mecca, known as Hajj, is one of the Five Pillars of Islam. It is a significant aspect of Islamic culture, bringing Muslims from around the world together in a shared spiritual journey.
XIII. Sufism
Sufism is a mystical dimension of Islam that emphasizes the inward search for God and spiritual closeness. It has had a profound impact on Islamic culture, influencing poetry, music, and devotional practices.
XIV. Ethical Conduct
Islamic culture places a strong emphasis on ethical behavior and moral conduct. Muslims are encouraged to uphold virtues such as honesty, integrity, compassion, and justice in their personal and social lives.
XV. Islamic Science and Philosophy
During the Islamic Golden Age, Muslim scholars made significant contributions to various fields, including science, mathematics, medicine, and philosophy. Figures like Ibn al-Haytham, Al-Razi, and Ibn Rushd played key roles in advancing knowledge.
XVI. Respect for Learning and Scholarship
Islamic culture traditionally values education, and the pursuit of knowledge is considered a noble endeavor. Islamic scholars have contributed to fields such as astronomy, mathematics, medicine, and literature.
XVII. Environmental Stewardship
Islamic teachings emphasize the concept of stewardship (khilafah) over the Earth. Muslims are encouraged to be responsible custodians of the environment and to avoid wastefulness.
XVIII. Interconnectedness of Life
Islamic culture recognizes the interconnectedness of various aspects of life, including the spiritual, social, and economic. Islam encourages a balanced and holistic approach to living.

3. Conclusion
In conclusion, Islamic culture stands as a testament to the enduring impact of Islam on the lives of millions across the globe. From the intricate geometric patterns of Islamic art to the ethical principles governing social interactions, Islamic culture weaves a narrative that transcends time and space. The emphasis on community, the pursuit of knowledge, and the interconnectedness of various facets of life reflects a holistic approach to living. As Islam continues to be a dynamic force shaping the identities of diverse societies, understanding the rich tapestry of Islamic culture becomes crucial for fostering mutual respect and appreciation in our globalized world. It is a culture that thrives in its diversity, providing a shared foundation for millions while allowing for the unique expressions of its adherents worldwide.

 

What is the difference between Deen and Religion? Describe the importance of Deen in human life with arguments.

1. Introduction
The terms “Deen” and “Religion” are often used interchangeably, but in an Islamic context, they carry nuanced differences that reflect a deeper understanding of the faith. Deen in Islam refers to a comprehensive way of life encompassing not just rituals and beliefs but also social, ethical, moral, and personal aspects. It implies a holistic system guiding every facet of an individual’s life, connecting them to their Creator, and governing their actions and interactions. On the other hand, Religion typically denotes rituals, beliefs, and practices associated with a particular faith. While it can also encompass moral principles and guidelines, it may not necessarily cover the entirety of one’s life or societal conduct in the same comprehensive manner as Deen does. 

2. The distinction between Deen and Religion in Islam is multifaceted and can be elucidated further through various subpoints with examples:
A. Comprehensive Guidance vs. Rituals
Deen: It offers comprehensive guidance for every aspect of life, including personal conduct, societal interactions, governance, and spirituality. For instance, the Quran and Hadith provide guidance on social justice, economic ethics, family matters, and personal development.
Religion: It may primarily focus on rituals, beliefs, and worship practices. For example, performing Salah (prayer), observing fasting during Ramadan, and giving Zakat (charity) are integral religious practices.
B. Adaptability and Flexibility
Deen: Its principles are adaptable and flexible, capable of guiding individuals in different societal contexts and eras. The fundamental principles remain constant, allowing for interpretation and application according to changing circumstances.
Religion: Religious practices often have fixed rituals and norms. While interpretations might differ, certain practices may be less adaptable or open to change compared to the comprehensive guidance of Deen.
C. Integration of Ethics and Morality
Deen: It integrates ethics and morality into everyday life, emphasizing virtues such as compassion, honesty, justice, and integrity. The teachings of the Quran and Hadith highlight the importance of good character and moral conduct.
Religion: While moral principles are often included, the primary focus might be on adhering to prescribed rituals and beliefs. The comprehensive moral guidance of Deen extends beyond religious practices.
D. Inclusivity and Social Dynamics
Deen: Emphasizes inclusivity, social cohesion, and universal values. It promotes unity among people regardless of their backgrounds and encourages cooperation, as exemplified in the Hadith which states that the best among believers are those who are most beneficial to others.
Religion: While advocating for certain moral values, it might not cover the breadth of social dynamics and inclusivity that Deen encompasses. Religion may primarily define a community based on shared religious practices and beliefs.
E. Spirituality and Holistic Development
Deen: Encourages spiritual growth and holistic development of individuals. It emphasizes a balanced approach to life, nurturing the spiritual, mental, and physical well-being of believers.
Religion: Focuses more explicitly on spiritual practices and may not cover the diverse aspects of personal growth and development advocated in Deen.

3. The Importance of Deen in Human Life can be Underscored Through Various Arguments
I. Spiritual Guidance
Deen serves as a spiritual guide, connecting individuals with the divine through prescribed acts of worship, such as prayer, fasting, and charity. This connection fosters a sense of purpose and inner peace in individuals’ lives.
II. Moral and Ethical Framework
Deen offers a moral and ethical framework derived from religious teachings. It provides a set of principles and values that guide individuals in making ethical choices, fostering a sense of responsibility and accountability.
III. Social Harmony
Deen emphasizes the importance of community and social bonds. It promotes principles of justice, equality, and compassion, fostering social harmony and cooperation among individuals.
IV. Personal Development
Deen encourages personal development and self-discipline. Practices like self-reflection, seeking knowledge, and adhering to moral guidelines contribute to the holistic growth of an individual.
V. Family Structure
Deen provides guidelines for family life, outlining roles and responsibilities. It emphasizes the importance of strong family ties, contributing to the stability and well-being of the family unit.
VI. Guidance in Daily Life
Deen offers practical guidance for various aspects of daily life, including dietary habits, hygiene, and interpersonal relationships. These guidelines contribute to a balanced and healthy lifestyle.
VII. Justice and Equity
Deen promotes principles of justice and equity, emphasizing the fair treatment of individuals irrespective of their social status, ethnicity, or economic standing. This fosters a just and compassionate society.
VIII. Sense of Community
Deen provides a common identity for Muslims worldwide, fostering a sense of community and belonging. This shared identity transcends cultural and geographical boundaries, creating a global Muslim ummah (community).
IX. Guidance in Adversity
Deen provides solace and guidance during challenging times. The spiritual practices and reliance on faith help individuals navigate adversity with resilience and hope.
X. Transcendent Purpose
Deen gives individuals a transcendent purpose beyond worldly pursuits. It answers existential questions, providing meaning to life and guiding individuals toward a higher purpose.

4. Conclusion
In summary, Deen plays a vital role in human life by providing spiritual guidance, shaping moral conduct, fostering social harmony, promoting personal development, and offering practical guidance for daily living. It serves as a comprehensive framework that contributes to the well-being of individuals and communities, addressing both the spiritual and worldly dimensions of human existence.

 

Describe the characteristics of Military strategist in the light of Sirah of Muhammad (PBUH) with arguments. 

1. Introduction
Prophet Muhammad (PBUH) navigated the challenges of his time not only as a spiritual guide but also as a visionary military strategist. The Quran places war-fighting doctrine in a very much different way than the western thinkers are accustomed to because it is not the theory of war derived by man, but of God. This is God’s warfighting principles and commandments revealed as follows: “To fight against the aggression, to defend the land of Islam, to assist oppressed, to eradicate mischief and fitnas, to remove hindrance in the way of Islam.” “And Fight against them there is no more oppression, and all worship is devoted to God alone.” (Al-Quran).  His leadership in warfare was characterized by strategic acumen, ethical conduct, and a commitment to safeguarding the Muslim community. From defensive strategies to diplomatic initiatives and ethical principles in conflict, the Prophet’s (PBUH) military leadership remains a subject of study and admiration for its depth, adaptability, and focus on long-term peace amidst turmoil. 

وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ
And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows.
This verse underscores the importance of preparation and readiness in dealing with adversaries, highlighting the strategic approach advocated in Islamic teachings.

2. Prophet Muhammad (PBUH) displayed remarkable military strategy during his lifetime, particularly in the context of defending the Muslim community and establishing peace. Here are key elements highlighting his role as a military strategist, accompanied by examples:
I. Defensive Warfare
The Prophet (PBUH) engaged in defensive warfare primarily to protect the Muslim community from aggression and ensure their safety.
Example: The Battle of Badr stands out as a significant defensive battle where the outnumbered Muslims strategically positioned themselves and employed tactics that led to a decisive victory against the Quraysh.
II. Emphasis on Avoiding Conflict
He preferred peace over warfare and sought to avoid confrontations whenever possible. His preference was for diplomatic resolutions rather than resorting to arms.
Example: The Treaty of Hudaybiyyah is a prime example where the Prophet (PBUH) opted for a peaceful resolution despite initial disagreements, emphasizing long-term stability over immediate conflict.
III. Strategic Alliances and Treaties
The Prophet (PBUH) formed alliances and treaties to strengthen the position of the Muslim community.
Example: The alliances with tribes such as the Ansar in Medina and treaties with various tribes showcased strategic efforts to build partnerships for mutual support and security.
IV. Strategic Retreats and Defensive Posture
He strategically retreated in certain situations, adopting a defensive posture when necessary to avoid unnecessary casualties or when faced with unfavorable conditions.
Example: In the Battle of Uhud, after initial success, a strategic mistake led to a reversal, and the Prophet (PBUH) repositioned himself defensively to minimize losses.
V. Planning and Preparedness
The Prophet (PBUH) meticulously planned military campaigns, considering various factors such as terrain, enemy strength, and logistics.
Example: Before the conquest of Mecca, he organized the expedition covertly, strategically minimizing the chances of resistance and bloodshed.
VI. Humane Conduct in Warfare
He established rules of engagement that emphasized humane conduct in warfare, prohibiting harming non-combatants, women, children, and the elderly.
Example: In several instances, he forbade the cutting down of trees, harming animals, and the destruction of properties during military campaigns, setting ethical standards for warfare.
VII. Leadership and Morale
The Prophet (PBUH) led by example, displaying exceptional leadership that boosted morale and unity among his companions during battles.
Example: During the Battle of the Trench (Ghazwa Khandaq), he actively participated in digging the trench alongside his companions, boosting their morale and solidarity.
VIII. Intelligence Gathering
The Prophet (PBUH) placed significant emphasis on gathering intelligence about the enemy’s movements, strengths, and weaknesses before engaging in any military confrontation.
Example: He employed scouts and spies to collect information, enabling informed decision-making and strategic planning, as seen in various campaigns.
IX. Adaptability and Flexibility
He displayed adaptability by adjusting strategies based on evolving circumstances and lessons learned from previous encounters.
Example: After the setback in the Battle of Uhud, the Prophet (PBUH) adapted his strategies, focusing on defensive measures to avoid a repeat of vulnerabilities.
X. Strategic Communication
The Prophet (PBUH) effectively communicated battle plans and strategies to his companions, ensuring a clear understanding of objectives and tactics.
Example: Before the Battle of Khandaq (the Trench), the Prophet (PBUH) outlined the defensive strategy, highlighting the importance of unity and resilience to withstand the enemy’s attack.
XI. Psychological Warfare
He employed strategies to weaken the morale of adversaries, often through psychological warfare or diplomatic initiatives.
Example: During the conquest of Mecca, the peaceful entry and forgiveness of its inhabitants had a profound psychological impact, leading to the city’s surrender without bloodshed.
XII. Strategic Retreats for Tactical Advantage
At times, the Prophet (PBUH) strategically retreated to regroup or gain tactical advantage.
Example: In the Expedition of Tabuk, he employed a strategic withdrawal to maintain the unity of his forces and avoid direct confrontation with a stronger enemy.
XIII. Post-War Rehabilitation and Reconciliation
After conflicts, the Prophet (PBUH) prioritized post-war reconciliation and rehabilitation efforts to reintegrate communities and ensure lasting peace.
Example: The Prophet’s (PBUH) amnesty and forgiveness toward former enemies, offering reconciliation and a path to integration, contributed to long-term stability in the region.
XIV. Legacy of Military Leadership
The strategies and principles employed by the Prophet (PBUH) in military matters were perpetuated by his companions and subsequent Muslim leaders, shaping the conduct of Islamic warfare for generations.

3. Conclusion
Prophet Muhammad’s (PBUH) role as a military strategist exemplifies a holistic approach to conflict, grounded in ethical conduct, strategic acumen, and a pursuit of peace. His teachings and strategies in warfare emphasized defensive measures, diplomatic resolutions, ethical conduct, and a commitment to minimizing conflict. The Prophet’s (PBUH) legacy in military leadership transcends time, offering enduring lessons in leadership, diplomacy, and ethical warfare that continue to resonate in contemporary military strategies and peacemaking efforts globally.

 

Define the meaning of prayer and its different categories. Also describe the spiritual, moral and social impact of prayers.

1. Introduction
Salah, the Islamic prayer, holds immense significance in the life of a Muslim. It’s a direct means of communication between the worshipper and Allah. The word Salat, Namaz means invocation and supplication. In Shariah terminology, it is used to describe certain acts such ass standing up, genuflexion, and prostration (Qiyam, Raku, and Sajdah). Salah is that prayer which is made compulsory first and the question after death will be about salah. Namaz was made compulsory for every Prophet, but the mode and number were different and now in Islamic Shariah, the procedure described is most perfect. Its importance is profoundly emphasized in the Quran and the Hadith (sayings of the Prophet Muhammad), portraying its spiritual, communal, and individual significance.

2. Importance in the Quran
A. Connection with Allah
Salah serves as a direct means of communication with Allah, strengthening the bond between the worshipper and the Creator.

“إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا”
(Surah An-Nisa, 4:103)
“Verily, the prayer is enjoined on the believers at fixed hours.”

B. Guidance and Remembrance
The Quran repeatedly mentions Salah as a means of guidance and remembrance of Allah.

“وَأَقِمِ الصَّلاةَ لِذِكْرِي”
(Surah Ta-Ha, 20:14)
“And establish prayer for My remembrance.”

C. Spiritual Upliftment
Salah purifies the soul and helps in seeking forgiveness and mercy from Allah.

 “إِنَّ الصَّلاةَ تَنْهَى عَنِ الْفَحْشَاء وَالْمُنكَرِ”
(Surah Al-Ankabut, 29:45)
“Indeed, prayer prohibits immorality and wrongdoing.”

3. Importance in Hadith (Prophetic Traditions):
A. Foundation of Faith
The Prophet Muhammad emphasized Salah as the pillar of Islam. He said, “The head of the matter is Islam, its pillar is the prayer…” (Sunan Ibn Majah).
B. Blessings and Mercy
Salah brings blessings and mercy from Allah upon the worshipper. The Prophet said, “When anyone of you stands for prayer, he is speaking in private to his Lord” (Sahih Bukhari).
C. Consistency and Devotion
The Prophet emphasized the importance of consistent and devoted prayers for spiritual growth.He said, “The first thing for which a person will be brought to account on the Day of Resurrection will be his Salah” (Sunan Abu Dawood).

4. Types of Prayers
In Islam, prayers, known as Salah, are classified into various types based on their timing, the number of units, and specific occasions. The primary types of prayers are:
I. Obligatory Prayers (Fard Salah)
Five Daily Prayers (Salat al-Ḥamdu lillāh): These are the cornerstone of a Muslim’s worship and are obligatory:
Fajr: Pre-dawn prayer consisting of two units (Rak’ahs).
Dhuhr: Noon prayer consisting of four Rak’ahs.
Asr: Afternoon prayer consisting of four Rak’ahs.
Maghrib: Evening prayer just after sunset, consisting of three Rak’ahs.
Isha: Night prayer consisting of four Rak’ahs.
II. Voluntary Prayers (Nafl Salah):
A. Sunan Rawatib
These are the emphasized Sunnah prayers performed before or after the obligatory prayers. They include:
Sunnah Mu’akkadah: Regularly emphasized Sunnah prayers like those before Dhuhr and after Maghrib.
Sunnah Ghair Mu’akkadah: Less emphasized Sunnah prayers, like those before Asr or Isha.
B. Tahajjud
The night prayer performed voluntarily, especially during the latter portion of the night, considered highly meritorious.
C. Ishraq and Dhuha
These are voluntary prayers performed after sunrise until just before Dhuhr. They consist of two or more units.
D. Salat al-Tawbah
A prayer seeking forgiveness from Allah for past sins, performed as two units or more.
III. Occasional Prayers
A. Salat al-Janazah
The funeral prayer performed for the deceased.
B. Salat al-Taraweeh
Performed in congregation during Ramadan after the Isha prayer. It consists of additional units of prayer.
C. Salat al-Istikhara
A prayer for seeking guidance from Allah before making an important decision.
D. Salat al-Kusuf and Salat al-Khusuf
The eclipse prayers performed during solar or lunar eclipses.

5. Impacts of Prayer
I. Spiritual Impact of Prayers
A. Connection with the Divine
Through the act of prayer, Muslims establish a direct connection with Allah (God). This spiritual communion provides a sense of closeness to the divine and fosters a deeper understanding of one’s purpose in life.
B. Inner Peace and Tranquility
Regular prayers offer moments of reflection and serenity, allowing individuals to find inner peace amid the challenges of daily life. This spiritual tranquility contributes to emotional well-being.
C. Submission to the Divine Will
Bowing and prostrating during prayers symbolize submission to Allah’s will. This act of surrender cultivates humility and reinforces the acknowledgment of a higher power.
D. Seeking Forgiveness and Guidance
Prayers include supplications seeking forgiveness for shortcomings and guidance for righteous living. This process of seeking forgiveness fosters a continuous spiritual journey of self-improvement.
II. Moral Impact of Prayers
A. Ethical Reflection
During prayers, Muslims recite verses from the Quran that contain ethical teachings. This reflection on moral principles reinforces a commitment to honesty, kindness, and integrity in daily life.
B. Empathy and Compassion
Prayers often include prayers for the well-being of others. This cultivates empathy and compassion, encouraging individuals to be mindful of the needs and struggles of those around them.
C. Accountability for Actions
The concept of standing before Allah in prayer underscores the idea of accountability for one’s actions. This awareness of being morally accountable contributes to a sense of responsibility in personal conduct.
D. Resisting Temptations
Through regular prayers, individuals are reminded of their commitment to moral principles. This reinforcement helps in resisting temptations that may lead to unethical behavior.
III. Social Impact of Prayers
A. Community Building
Congregational prayers, such as Friday prayers in Islam, bring communities together. This communal worship fosters a sense of unity, belonging, and mutual support among individuals.
B. Inclusivity and Equality
In the Islamic practice of congregational prayers, individuals stand shoulder to shoulder regardless of social status. This reflects the principles of equality and unity, promoting a sense of brotherhood and sisterhood.
C. Promotion of Social Justice
The emphasis on charity (Zakat) in Islamic prayers contributes to social justice by addressing the needs of the less fortunate. This philanthropic aspect reinforces a commitment to societal well-being.
D. Conflict Resolution
Prayers serve as a source of guidance in resolving conflicts. The principles of forgiveness and reconciliation encouraged in prayers can have a positive impact on interpersonal relationships.

6. Conclusion
In essence, prayers have a profound impact on individuals’ spiritual well-being, moral conduct, and social interactions. They provide a holistic framework that not only nurtures the individual’s relationship with the divine but also shapes their character and influences their interactions within the broader community.

 

Highlight the concept of Public Administration in Islam. Explain the responsibilities of Civil Servants.

1. Introduction
Public administration is the implementation of government policies and management of public programs. Fredrick K Lans suggests that Organizing and maintaining Human and fiscal resources to attain a group’s goal is known as Public administration. From the Islamic perspective, Public Administration is the body of people who execute orders of the Islamic state upon the citizens and manages public affairs and make the state governable on the basis of Islamic sharia.  

2. Islamic principles shape the administration by emphasizing justice, accountability, consultation, and serving the common good
I. Justice (Adl)
Justice is a foundational principle in Islamic public administration. It extends beyond legal fairness to encompass social, economic, and political equity. Administrators are expected to uphold justice impartially, ensuring fair treatment for all individuals regardless of their social status, ethnicity, or religion.
II. Consultation (Shura)
Shura, or consultation, is another essential aspect. It emphasizes the importance of decision-making through mutual consultation among leaders and stakeholders. This participatory approach aims to gather diverse perspectives, fostering a sense of inclusivity and collective responsibility.
III. Accountability (Muraqabah)
Islamic governance emphasizes the concept of accountability to both God and the people. Administrators are entrusted with power and resources and are accountable for their actions and decisions. This accountability fosters transparency, ethical conduct, and responsible stewardship.
IV. Public Welfare (Maslahah)
Public administration in Islam revolves around promoting the welfare and common good of society. Policies and decisions are evaluated based on their potential benefits to the community, aligning with the overarching goal of enhancing the well-being of all individuals.
V. Rule of Law (Qanun)
Islamic governance upholds the rule of law. Laws derived from Islamic teachings and legal principles are meant to provide a framework for governance, ensuring order, justice, and adherence to ethical standards.
VI. Ethical Leadership (Adab)
Administrators are expected to exhibit high ethical standards, encompassing integrity, honesty, humility, and empathy. Adab, or ethical behavior, guides leaders in their interactions and decision-making processes.
VII. Welfare State and Social Justice (Ihsan)
Islam encourages the establishment of a welfare state that ensures social justice by addressing poverty, inequality, and providing support for the marginalized. It promotes charity (Zakat), alms-giving, and other forms of social assistance.

3. Responsibilities of a Civil Servant
In Islam, the principles of justice, accountability, and ethical conduct are emphasized in all aspects of life, including the responsibilities of civil servants. The Quran and Hadith (sayings and actions of Prophet Muhammad, peace be upon him) provide guidance on the traits and responsibilities expected of individuals in public service.
Here’s a detailed note on the responsibilities of a civil servant in the light of the Quran and Hadith
I. Justice and Equity
Quranic Perspective: “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just.” (Quran 4:135)
Hadith: Prophet Muhammad (peace be upon him) emphasized the importance of justice by saying, “Help your brother, whether he is an oppressor or he is oppressed.” People asked, “O Allah’s Messenger! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.”
Civil servants are tasked with ensuring justice and equity in their dealings, treating everyone impartially and upholding the principles of fairness.
II. Accountability and Transparency
Quranic Perspective: “And do not consume one another’s wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].” (Quran 2:188)
Hadith: Prophet Muhammad (peace be upon him) said, “The people before you were destroyed because they used to inflict the legal punishments on the poor and forgive the rich. By Him in Whose Hand my soul is! If Fatimah (the daughter of the Prophet) did that (i.e., stole), I would cut off her hand.”
Civil servants are entrusted with public resources, and they are accountable for their actions. Transparency in decision-making and the responsible use of public funds are essential.
III. Service to the Community
Quranic Perspective: “And lower to them the wing of humility out of mercy and say, ‘My Lord, have mercy upon them as they brought me up [when I was] small.'” (Quran 17:24)
Hadith: Prophet Muhammad (peace be upon him) said, “Allah will not be merciful to those who are not merciful to mankind.”
Civil servants are called to view their positions as opportunities for service and to approach their work with humility, compassion, and a genuine desire to benefit the community.
IV. Ethical Conduct
Quranic Perspective: “And those who [carefully] maintain their prayer: They will be in gardens, honored.” (Quran 70:34-35)
Hadith: Prophet Muhammad (peace be upon him) said, “The most beloved people to Allah are those who are most beneficial to the people. The most beloved deed to Allah is to make a Muslim happy, or to remove one of his troubles, or to forgive his debt, or to feed his hunger.”
Civil servants are expected to adhere to high ethical standards, maintaining their integrity and treating others with kindness and respect.
V. Excellence in Work
Quranic Perspective: “And those who [carefully] maintain their prayer: They will be in gardens, questioned about the criminals.” (Quran 70:34-35)
Hadith: Prophet Muhammad (peace be upon him) said, “Verily, Allah has prescribed excellence in all things.”
Civil servants are encouraged to perform their duties with excellence, taking pride in their work and continuously seeking improvement and innovation for the betterment of society.
VI. Stewardship and Trustworthiness
Quranic Perspective: “Indeed, We offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it, but man [undertook to] bear it. Indeed, he was unjust and ignorant.” (Quran 33:72)
Hadith: Prophet Muhammad (peace be upon him) emphasized the concept of trustworthiness by stating, “The signs of a hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted, he betrays the trust.”
Civil servants are entrusted with the responsibility to fulfill their duties honestly, safeguard public resources, and act as stewards of the trust placed upon them by the community.
VII. Accessibility and Responsiveness
Quranic Perspective: “And when My servants ask you concerning Me, indeed, I am near. I respond to the invocation of the supplicant when he calls upon Me.” (Quran 2:186)
Hadith: Prophet Muhammad (peace be upon him) was known for his accessibility and responsiveness. He said, “The most beloved people to Allah are those who are most beneficial to the people.”
Civil servants should be accessible to the public, responding to their concerns, inquiries, and needs promptly and with a sense of responsibility.
VIII. Environmental Stewardship
Quranic Perspective: “It is He who has made you successors (Khalifah) upon the Earth…” (Quran 35:39)
Hadith: Prophet Muhammad (peace be upon him) emphasized environmental conservation and cleanliness. He said, “Cleanliness is half of faith.”
Civil servants have a responsibility to promote sustainable practices, address environmental issues, and contribute to the well-being of the Earth as stewards appointed by Allah.
IX. Non-Discrimination
Quranic Perspective: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” (Quran 49:13)
Hadith: Prophet Muhammad (peace be upon him) stated, “All people are the children of Adam, and Adam was created from dust.”
Civil servants must treat all individuals fairly, irrespective of their background, ethnicity, or social status, reflecting the Islamic principles of equality and justice.
X. Personal Development
Quranic Perspective: “And those who [carefully] maintain their prayer: They will be in gardens, questioned about the criminals.” (Quran 70:34-35)
Hadith: Prophet Muhammad (peace be upon him) said, “Seek knowledge from the cradle to the grave.”
Civil servants are encouraged to pursue continuous learning, personal development, and the acquisition of knowledge to enhance their abilities and contribute effectively to their responsibilities.

4. Conclusion
In summary, the responsibilities of a civil servant in Islam are rooted in principles of justice, accountability, service, ethical conduct, and excellence. Civil servants are considered stewards of public trust and resources, and they are expected to discharge their duties with a sense of duty, integrity, and compassion, as guided by the Quran and Hadith.

 

Discuss the salient features of the Islamic political system in the light of governance under pious Khilafat-i-Rashida.

1. Introduction
The Islamic political system, as exemplified by the governance under the Pious Caliphate or Khilafat-i-Rashida, is characterized by several salient features that are derived from Islamic teachings and the practices of the Prophet Muhammad and his immediate successors. The era of the Pious Caliphs, also known as the Rashidun Caliphs, includes the leadership of Abu Bakr, Umar ibn al-Khattab, Uthman ibn Affan, and Ali ibn Abi Talib. 

2. The key features of the Islamic political system during this period include:
I. Shura (Consultation)
The principle of Shura, or consultation, is fundamental to Islamic governance. The Caliphs sought the advice of knowledgeable and experienced individuals in matters of public interest. This participatory approach aimed to ensure collective decision-making and prevent autocracy.
II. Rule of Law (Adherence to Sharia)
The political system under the Pious Caliphs was based on the rule of law, with the Sharia (Islamic law) serving as the primary source of legislation. The leaders adhered to Islamic principles and sought to implement justice in governance.
III. Accountability and Justice
During his caliphate, Umar ibn al-Khattab established the office of the Qadi (judge) to address legal matters. Once, he himself appeared before the Qadi to answer a complaint, demonstrating the accountability even the Caliphs were subject to.
IV. Public Welfare and Social Justice
Abu Bakr, the first Caliph, emphasized the equitable distribution of wealth and worked to address the economic disparities among the Muslim community. He upheld the principle of social justice and ensured that the needs of the less privileged were met.
V. Ethical Governance
Uthman ibn Affan, during his rule, is noted for his personal integrity and philanthropy. He financed various public projects and ensured that public funds were used for the welfare of the community.
VI. Accessibility and Humility
The Pious Caliphs were known for their accessibility to the public. They would personally attend to the concerns of ordinary citizens and maintain a humble lifestyle, eschewing extravagance and luxury.
VII. Protection of Minority Rights
Caliph Umar is well-regarded for his protection of non-Muslim minority rights. He ensured that their religious freedoms were respected and that they were treated justly under Islamic governance.
VIII. Military Leadership
The Pious Caliphs demonstrated effective military leadership, expanding the Islamic state through just wars. Umar ibn al-Khattab, in particular, is known for his strategic military decisions that led to the successful spread of Islam.
IX. Empowerment of Local Governance
The Caliphs encouraged the establishment of local administrative councils (Majlis) to address regional issues. This decentralized approach allowed for more efficient governance tailored to the specific needs of different communities.
X. Interfaith Relations
The Pious Caliphs maintained diplomatic relations with neighboring states and respected treaties. They upheld the principles of justice and fairness even in dealings with non-Muslim entities.

3. Conclusion
The governance under the Pious Caliphs serves as a model for the principles of justice,
accountability, and ethical leadership in an Islamic political system. The emphasis on consultation, adherence to Islamic law, social justice, and accessibility to the public reflects the core values of Islam in the realm of governance. It’s important to note that the Rashidun Caliphs are considered exemplary leaders, and their practices have been idealized in the context of Islamic political thought.

 

What are the contemporary challenges of Muslim world? Suggest its solutions in the light of Quran and Sunnah? 

1. Introduction
The contemporary Muslim world faces a multitude of challenges, ranging from political and economic instability to social and cultural issues. Addressing these challenges requires a comprehensive approach rooted in the teachings of the Quran and Sunnah. While the solutions may vary depending on the specific context, here are some general challenges and potential solutions based on Islamic principles:
I. Political Instability and Governance Issues
Challenge: Many Muslim-majority countries face political instability, corruption, and governance issues.
Solution: Implement principles of justice, accountability, and good governance as outlined in the Quran. Leaders should follow the model of consultation (Shura) and prioritize public welfare over personal interests.
II. Economic Inequality and Poverty
Challenge: Economic disparities persist in many Muslim-majority countries, leading to poverty and social unrest.
Solution: Implement economic justice principles from the Quran, such as Zakat (charitable giving) and equitable distribution of wealth. Encourage responsible business practices and discourage exploitation.
III. Extremism and Terrorism
Challenge: Some parts of the Muslim world grapple with extremism and terrorism, tarnishing the image of Islam.
Solution: Promote the true teachings of Islam, emphasizing peace, tolerance, and coexistence. Counter radical ideologies through education and fostering a culture of dialogue. Address socio-economic factors contributing to radicalization.
IV. Education and Knowledge Gaps
Challenge: Education systems in some Muslim-majority countries may be inadequate, contributing to knowledge gaps.
Solution: Emphasize the importance of education in the Quran and Sunnah. Invest in quality education that combines religious and secular knowledge. Encourage critical thinking and innovation.
V. Gender Equality
Challenge: Gender inequality persists in various Muslim societies, limiting the opportunities and rights of women.
Solution: Emphasize the Quranic principles of justice and equality. Promote women’s education and participation in various fields. Challenge cultural practices that go against Islamic principles of gender equity.
VI. Social Justice and Human Rights
Challenge: Some Muslim-majority countries face issues related to social justice and human rights violations.
Solution: Uphold the principles of justice and human rights as emphasized in the Quran. Encourage accountability, transparency, and respect for the dignity of every individual.
VII. Interfaith Relations
Challenge: Tensions and misunderstandings exist between Muslim-majority countries and other communities.
Solution: Promote interfaith dialogue based on the Quranic principles of respectful engagement with people of other faiths. Highlight commonalities and work together on issues of mutual concern.
VIII. Environmental Sustainability
Challenge: Environmental degradation affects several Muslim-majority countries.
Solution: Emphasize the Quranic concept of stewardship (khilafah) over the Earth. Encourage sustainable practices, conservation, and responsible resource management.
IX. Social Cohesion and Unity
Challenge: Internal divisions, sectarianism, and tribalism can hinder social cohesion.
Solution: Promote the Quranic values of unity and brotherhood. Discourage sectarianism and tribalism. Emphasize the common goals and values that bind the Muslim ummah (community).
X. Technology and Ethical Challenges
Challenge: The rapid advancement of technology poses ethical challenges in some Muslim societies.
Solution: Apply ethical guidelines derived from the Quran and Sunnah to navigate technological advancements. Promote responsible and ethical use of technology.

2. Conclusion
In addressing these challenges, Muslims can draw inspiration from the Quranic guidance and the exemplary practices of Prophet Muhammad (peace be upon him) to build societies that embody justice, compassion, and the pursuit of knowledge. Collaboration and collective efforts are essential for overcoming these challenges and fostering positive change in the Muslim world.

 

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SOLVED PAST PAPERS OF ISLAMIC STUDIES 2017

Who are entitled to receive Zakat according to the Quran? Elucidating the social impact of Zakat, clarifies how can poverty be alleviated with its distribution in Islamic Society.

1. Introduction
Zakat, one of the Five Pillars of Islam, is an obligatory form of charity that holds great significance in Islamic teachings. Zakat, a cornerstone of Islam, is more than just giving to the poor. It’s a spiritual practice, a cleanse that purifies wealth and brings blessings. 

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ
And establish prayer and give Zakat

Allah Itself has taken responsibility and guided the Muslims for the Masarif of Zakat in the Quran. Whether it is zakat of sharia or zakat of dignity, the category of people who deserve it remains the same. The recipients of zakat are known as Masarif of zakat. Hence, Masarif e zakat in English means those who should be given zakat or sadaqah in any form.

“إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ ۖ فَرِيضَةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ”
“Zakat expenditures are only for the poor and for the needy and for those
employed to collect [Zakat] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler – an obligation [imposed] by Allah. And Allah is Knowing and Wise.” Quran, Surah At-Tawbah, 9:60)

2. Here is a breakdown of these categories based on the verse:
A. Fakirs and Masakeen (The Poor and Needy)
These are individuals who lack basic necessities and are in need of immediate assistance. Zakat can be given to provide for their essential needs.
B. Amileen (Those Employed to Collect Zakat)
Those who are appointed or employed to manage and collect Zakat are entitled to a portion of it as a compensation for their efforts in the distribution process.
C. Muallafat-ul-Quloob (Winning Hearts for Islam)
This category includes new Muslims or those whose hearts need to be inclined towards Islam. Zakat can be used to win their hearts for the sake of promoting and strengthening the Muslim community.
D. Riqab (Freeing Slaves/Captives)
Zakat can be utilized to free slaves or captives, contributing to their emancipation and helping them regain their freedom.
E. Gharimeen (Those in Debt)
Individuals burdened by debt and struggling to repay it are eligible to receive Zakat to alleviate their financial obligations.
F. Fi Sabilillah (In the Path of Allah/Way of Allah)
Zakat can be spent in causes and efforts aimed at upholding and spreading the teachings of Islam, supporting charitable and humanitarian activities, and promoting righteousness and justice.
G. Ibn as-Sabeel (The Wayfarer/Traveler in Need)
Travelers or wayfarers facing financial constraints while on their journey can receive Zakat to aid them in their travels.

3. Social Impacts of Zakat
A. Wealth Redistribution and Equality
Zakat facilitates wealth distribution, reducing economic disparities in society.
Example: It helps in uplifting disadvantaged communities, fostering a more equitable society where basic needs are met.
B. Community Cohesion and Solidarity
Zakat strengthens social bonds, fostering unity and solidarity within the community.
Example: Collecting and distributing Zakat funds through mosques or charitable organizations bring people together, promoting communal support.
C. Empathy and Compassion
It nurtures empathy and compassion towards those facing financial hardship.
Example: Communities actively engaging in Zakat collection and distribution develop a culture of empathy, supporting those in need beyond financial aid.
D. Overall Impact
Zakat is not merely a financial obligation; it’s a catalyst for social change and individual growth. It engenders a more equitable society by ensuring that wealth circulates among all members, uplifting the disadvantaged and fostering a culture of compassion and solidarity within the community. It serves as a means to address economic disparities while nurturing a sense of empathy and responsibility among individuals.

4. Alleviation of Poverty Through Zakat Mechanism
I. Redistribution of Wealth
Principle: Zakat serves as a means of redistributing wealth from the affluent members of society to those in need.
Impact: By collecting Zakat from those who possess excess wealth and distributing it to the less fortunate, there is a natural redistribution of resources, reducing economic disparities and addressing poverty.
II. Direct Assistance to the Needy
Principle: Zakat is intended for specific categories of beneficiaries, including the poor, needy, and those in debt.
Impact: The direct assistance provided through Zakat addresses the immediate needs of individuals and families living in poverty. It may cover essentials such as food, shelter, healthcare, and education.
III. Empowerment of the Vulnerable
Principle: Zakat can be used to empower individuals to become economically self-sufficient.
Impact: Rather than being a one-time handout, Zakat can be utilized to provide vocational training, education, or startup capital for small businesses, empowering recipients to break the cycle of poverty and improve their economic prospects.
IV. Community Development
Principle: Zakat can be used for community development projects that benefit the impoverished.
Impact: Funding community initiatives, such as building schools, healthcare facilities, or infrastructure, contributes to the overall well-being of the community and enhances the prospects for economic development.
V. Support for Orphans and Widows
Principle: Zakat extends support to vulnerable groups, including orphans and widows.
Impact: By providing financial assistance, educational support, and social services to orphans and widows, Zakat helps ensure their well-being and prevents them from falling deeper into poverty.
VI. Debt Relief
Principle: Zakat can be used to help individuals burdened by debt.
Impact: Clearing the debts of those in need helps lift a significant financial burden, allowing them to regain stability and participate more effectively in economic activities.
VII. Emergency Relief
Principle: Zakat can be utilized for immediate relief in times of emergencies or crises.
Impact: Rapid response to disasters, whether natural or man-made, helps address the urgent needs of affected populations, preventing further impoverishment and aiding in recovery efforts.
VIII. Fostering Social Cohesion
Principle: Zakat fosters a sense of social responsibility and empathy.
Impact: The act of giving and receiving Zakat strengthens the social fabric of the community. It instills a sense of shared responsibility and solidarity, promoting mutual support among members of society.
IX. Ensuring Fair Distribution
Principle: Zakat ensures that wealth is distributed in a just and equitable manner.
Impact: By adhering to Islamic principles of Zakat distribution, societies can address systemic issues contributing to poverty, fostering a more just and compassionate social order.
In summary, Zakat, when collected and distributed in accordance with Islamic principles, serves as a powerful mechanism for poverty alleviation. It addresses immediate needs, empowers individuals, supports community development, and promotes social justice, contributing to the creation of a more equitable and compassionate society.

5. Conclusion
Zakat is not only an act of giving but also a means of purifying wealth and purifying one’s soul from greed and selfishness. It serves to ensure social justice by distributing wealth among the less fortunate members of society, thereby fostering a sense of empathy and communal responsibility among Muslims. The Quranic verses and the teachings of Prophet Muhammad emphasize Zakat as a fundamental duty for Muslims, integral to the practice of Islam. It not only benefits those in need but also brings blessings and spiritual growth to those who give, emphasizing the interconnectedness of the community and the obligation to care for one another. “If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah, with what you do, is [fully] Acquainted.”

 

Write a comprehensive note on the right of inheritance granted to women by Islam. 

1. Introduction
Islam emphasizes fair inheritance rights for all, regardless of gender, age, health, or family background. Verses from Surah Nisa outline a clear and equitable system for distributing inheritances among rightful heirs after fulfilling obligations like funeral expenses, debts, and any existing wills. In essence, the deceased’s property flows to their descendants after these necessary steps are taken. 

وَلِلرِّجَالِ نَصِيبٌۭ مِّمَّا تَرَكَ الۡوَالِدَانِ وَالۡاَقۡرَبُوۡنَ‌ وَلِلنِّسَآءِ نَصِيۡبٌۭ مِّمَّا تَرَكَ الۡوَالِدَانِ وَالۡاَقۡرَبُوۡنَ مِمَّا قَلِيلٍ اَوۡ كَثِيۡرٍۢ قَضَآءًۭ مَّفۡرُوۡضًا ۚ 

“For men there is a share from what their parents and close relative leave, and for women there is a share from what their parents and close relatives leave, be it little or considerable, a definite share.”
Aus Ibn Sabit Ansari died and left behind a wife and three daughters. Aus two male cousins took all his property as his inheritors. Aus’ wife came to Holy Prophet (PBUH) and said: “Aus two cousins took all the property and left nothing for my daughters and I.” Holy Prophet (SAW) said: “Return home until I see what God instructs.” So, the revelation aforementioned verse was revealed. 

“O’ you who have Faith! It is not lawful for you to inherit the women against their will, and do not straiten them in order that you may take a part of what you have given them, unless they are guilty of manifest lewdness; but deal kindly with them, and if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it.“
(Surah An-Nisa, Verse 19)
During the time of the Prophet Muhammad (peace be upon him), there were instances where some individuals attempted to exploit widowed women, particularly those who were left without male guardians or support. This verse was revealed to address the rights and treatment of such women, particularly in the context of inheritance.

2. Distribution of Inheritence Among Females Heir
I. Share of a Daughter
If a deceased person only has a one daughter left behind then half of his property will be directly going to his daughter. Quran in the Surah-Nisa has instructed that if a daughter is an only child; she has no brother or sister, then she has the half of the legacy of the deceased. Allah says: “If only one, her share is half.” (An-Nisa, 4:11)
If a deceased person has more than one daughter, two, three… then the legacy of the deceased person will be divided by 2/3 rd of the proportion equally. It means that if a deceased person has left one hundred rupees, then sixty-six rupees will be divided in daughters. Allah says: “If only daughter… two or three, there share is two third of the inheritance.” (An-Nisa, 4:11)
If an expired person has both son and a daughter, then the ratio of 2:1 will be promulgated among his children. The male takes a share equal to that of two females. “Allah command you as regards your children (inheritance); to the male, a proportion equal to that of two females.” 
II. The Inheritance of a Wife
If a late person left a wife with kids, then she will get 1/8th of the inheritance and if the person only left a wife and has no children then the wife will get 1/4th of the total inheritance. 
III. The Inheritance of a Mother
If a deceased person left a mother with his kids, then the mother will get 1/6 th share of the inheritance, and if the deceased person only left a mother behind then the share of mother will be 1/3 rd from the departed person inheritance.
IV. The Share of a Deceased’s Sister
If the dead person left the world with no kids, wife, mother and brother then the deceased’s person sisters will get the share from his property, as same the share of daughter. And if the deceased person has kids, then the sister will not be granted by any share from his inheritance.
V. The Inheritence of a Grand Daughter
If the departed soul left only a daughter and further the daughter have also a daughter (grand daughter) then the share of grand daughter will be 1/6 th after sharing the allocation of the deceased person share to his daughter.

3. Conclusion
In conclusion, the right of inheritance granted to women by Islam is a testament to the religion’s commitment to justice, fairness, and the empowerment of all members of society. The Quranic principles and the Prophet’s teachings underscore the importance of equitable distribution, recognizing the unique roles and responsibilities of each family member, regardless of gender. Islamic inheritance laws provide a framework that safeguards the economic well-being of women and promotes social justice within the family unit.

 

How were the Rightly-guided Caliphs elected? To what extent their system of government be regarded as democratic?

1. Introduction
The Rightly-Guided Caliphs, also known as the Rashidun Caliphs, were the first four caliphs who succeeded the Prophet Muhammad in leading the early Muslim community. They are considered by Sunni Muslims to have been righteous and just leaders. The caliphs in chronological order were Abu Bakr, Umar ibn al-Khattab, Uthman ibn Affan, and Ali ibn Abi Talib.

2. The process of selecting the Rightly-Guided Caliphs differed for each of them
I. Abu Bakr (632-634 CE)
After the death of Prophet Muhammad, the Muslim community, known as the ummah, gathered in the Saqifah of Banu Sa’ida in Medina to choose a successor. A group of prominent Muslims, including Umar ibn al-Khattab, proposed Abu Bakr as the first caliph. The majority agreed, and Abu Bakr was elected by the consensus (ijma) of the community.
II. Umar ibn al-Khattab (634-644 CE)
Before his death, Abu Bakr appointed Umar as his successor. However, Umar established a consultative council known as the Shura to decide on the next caliph after his death. He nominated a committee of six prominent companions, including Ali ibn Abi Talib, to choose the next caliph. The committee deliberated and eventually chose Uthman ibn Affan.
III. Uthman ibn Affan (644-656 CE)
Uthman’s succession was marked by a similar process. Before his death, he appointed a committee of six companions to select the next caliph. This committee chose Ali ibn Abi Talib.
IV. Ali ibn Abi Talib (656-661 CE)
Ali’s caliphate was more contentious. After his assassination, Muawiya ibn Abi Sufyan, the governor of Syria, challenged Ali’s leadership, leading to the First Fitna (656-661 CE), a period of civil war. The eventual resolution of the conflict saw the establishment of the Umayyad Caliphate under Muawiya.

3. Assessing Its Democratic Nature
Regarding the extent to which the system of government during the time of the Rightly-Guided Caliphs can be regarded as democratic, it’s essential to recognize that the concept of democracy as understood in contemporary terms did not exist in the 7th century Arabian Peninsula. The political structure was more based on consultation (Shura), consensus (ijma), and adherence to Islamic principles.
While there were elements of consultation and consensus in the selection of the caliphs, the process was not strictly democratic in the modern sense. The leadership was confined to a limited group of influential companions, and the general Muslim population did not have a direct vote in choosing the caliphs. The political system of the Rightly-Guided Caliphs had a religious foundation, and the leaders were expected to govern in accordance with Islamic principles.
It’s important to avoid anachronistic comparisons with modern democracy, but we can consider some key points:
A. Similarities
Popular participation: While not universal suffrage, Bay’ah (allegiance) involved accepting the leadership through a public and participatory process.
Consensus: Consultation and seeking agreement among prominent figures were critical aspects of leadership selection.
Accountability: Caliphs were expected to uphold religious and moral principles and could be challenged if deemed unjust.
B. Differences
Limited franchise: Only elite male Muslims, primarily Quraysh tribe members, participated directly. Women, slaves, and non-Muslims were excluded.
No individual candidacy: Leadership wasn’t sought, but emerged through consultation and persuasion.
Religious framework: Divine guidance and Islamic principles heavily influenced the process and legitimacy of leadership.

4. Conclusion
In summary, while certain aspects of the governance during the time of the Rightly-Guided Caliphs may share some similarities with democratic principles, the political system was unique to the socio-religious context of early Islamic history. It’s important to approach this historical period with an understanding of its specific cultural and religious dynamics.

 

Elucidate how the Prophet of Islam (Peace be upon him) exemplified him as the greatest peace maker in the world by making reconciliation with pagans, Jews and Christians?

1. Introduction
At its core, Islam emphasizes peace. The very word “Islam” comes from an Arabic word for “peace,” meaning “to enter into peace.” For the Prophet Muhammad (peace be upon him), peace wasn’t just a tactic, it was the ultimate goal. Even before becoming a prophet, he worked to resolve conflicts and bring peace to Arab society. Throughout his life, he strived not only for peace within Muslim communities, but also for peaceful coexistence with other communities. “Far from being the father of Jihad, [Prophet] Muhammad was a peacemaker, who risked his life and nearly lost the loyalty of his closest companion because he was determined to effect a reconciliation with Makkah.” (Muhammad: A Biography of the Prophet) 

وَمَآ أَرْسَلْنَٰكَ إِلَّا رَحْمَةً لِّلْعَٰلَمِينَ
“And We have not sent you, [O Muhammad], except as a mercy to the worlds.”
(Quran 21:107)
This verse resonates deeply with Prophet Muhammad’s (PBUH) role as a peace maker. It encapsulates the essence of his mission, emphasizing his profound impact as a source of mercy and compassion for all humanity, regardless of differences or affiliations.

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ
“There has certainly been for you in the Messenger of Allah an excellent pattern [of conduct].”
(Quran 33:21)
This verse highlights Prophet Muhammad’s (PBUH) conduct as an exemplary model, encompassing all aspects of peaceful behavior, ethical leadership, and the pursuit of harmony. It serves as a guiding principle for believers, emphasizing the importance of following his conduct, which was inherently based on the values of peace, justice, and compassion.

2. Here are some examples of how the Prophet exemplified himself as a peacemaker
I. Treaty of Hudaybiyyah (628 CE)
The Treaty of Hudaybiyyah is a remarkable example of the Prophet’s commitment to peace. In 628 CE, the Muslims, led by Prophet Muhammad, sought to perform the pilgrimage in Mecca. Despite initial resistance from the Quraysh (the dominant tribe in Mecca), a peace agreement was eventually reached at Hudaybiyyah. The terms were initially unfavorable to the Muslims, but the Prophet accepted them for the sake of peace. The treaty allowed for a ten-year truce and facilitated peaceful interactions between Muslims and non-Muslims, contributing to a period of relative calm.
II. Reconciliation with the Jewish Tribes of Medina
Despite initial alliances with some Jewish tribes in Medina, conflicts arose between the Muslims and certain Jewish communities. However, the Prophet consistently sought reconciliation. After the Battle of the Trench, where the Muslims faced a siege from various Arabian tribes, the Prophet offered forgiveness and reconciliation to the Jewish tribe of Banu Qurayza, even though they had breached their agreement. He appointed Sa’d ibn Mu’adh, an ally of the Jews, as an arbitrator to ensure justice. The Prophet’s emphasis on justice and reconciliation was evident in his approach.
III. Interfaith Relations and Respect for People of the Book
The Prophet Muhammad interacted with Christians and Jews, recognizing them as “People of the Book” who shared a common Abrahamic heritage. He signed treaties and agreements with various Christian and Jewish communities, ensuring their protection and religious freedoms. The Constitution of Medina, established by the Prophet, included provisions for the rights and autonomy of various religious groups in the city.
IV. Kindness and Mercy in Victory
When Mecca was peacefully conquered by the Muslims in 630 CE, the Prophet demonstrated exceptional kindness and mercy. Despite years of persecution and conflict, he forgave even those who had committed severe atrocities against him and the Muslim community. The general amnesty granted by the Prophet allowed many Meccans to embrace Islam willingly, contributing to a peaceful transition of power.

3. Conclusion
In summary, the Prophet Muhammad’s approach to conflict resolution and peacemaking was characterized by forgiveness, mercy, and a commitment to justice. His interactions with diverse communities, his willingness to accept peace agreements even when seemingly unfavorable, and his emphasis on treating all people with respect and fairness exemplify his role as a great peacemaker in history. The principles he established laid the foundation for a just and compassionate society, reflecting the core values of Islam.

 

Explain the concept of self-purification in the light of the Qur’ān and Sunnah and its impact on society.

1. Introduction
The concept of self-purification (Tazkiyah al-Nafs) is a fundamental aspect of Islamic teachings found in both the Qur’an and the Sunnah (traditions) of the Prophet Muhammad (peace be upon him). It involves the spiritual and moral cleansing of one’s soul, cultivating virtues, and eliminating vices. The ultimate goal is to attain a higher level of spiritual consciousness, drawing closer to Allah and contributing to the betterment of society. 

2. Here’s an exploration of the concept in the light of the Qur’an and Sunnah and its impact on society
I. Qur’anic Perspective
A. Purification of the Soul: The Qur’an emphasizes the importance of purifying the soul to attain success in both this world and the Hereafter. Numerous verses speak about the purification of the soul through acts of worship, sincere repentance, and adherence to ethical conduct. “Indeed, successful is the one who purifies his soul.” (Qur’an 91:9)
B. Striving for Taqwa (God-consciousness): Taqwa is a central concept in Islam, often associated with self-purification. It involves being conscious of Allah in all aspects of life, avoiding sinful behavior, and constantly seeking to improve one’s character. “O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow.” (Qur’an 59:18)
II. Sunnah Perspective
A. Personal Development
The Prophet Muhammad (peace be upon him) provided practical guidance on self-purification through his actions and sayings. His Sunnah is a model for Muslims to follow in cultivating good character, humility, and moral integrity.
B. Reflection and Repentance
The Prophet encouraged self-reflection and seeking forgiveness from Allah. His teachings emphasize the importance of recognizing one’s mistakes, repenting sincerely, and striving for self-improvement.
“Say: ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.'” (Qur’an 39:53)

3. Impact on Society
I. Individual Transformation
Self-purification leads to individual transformation, fostering qualities such as honesty, integrity, and compassion. As individuals strive to purify their hearts, the collective moral fiber of society is strengthened.
II. Social Justice
The Qur’an and Sunnah emphasize the importance of justice and fairness. Individuals engaged in self-purification are more likely to uphold justice in their interactions, contributing to a just and equitable society.
III. Community Cohesion
When individuals focus on purifying their souls, it fosters a sense of community and brotherhood. Acts of kindness, generosity, and mutual support become integral to the community’s fabric.
IV. Conflict Resolution
The principles of forgiveness and patience, inherent in self-purification, play a crucial role in resolving conflicts. Individuals who have purified their souls are more likely to approach conflicts with a spirit of reconciliation and understanding.

4. Conclusion
In summary, the concept of self-purification in Islam, as derived from the Qur’an and Sunnah, is a transformative process that has a profound impact on individuals and society. By cultivating virtues, seeking forgiveness, and adhering to ethical principles, Muslims strive to contribute to a more just, compassionate, and harmonious society, ultimately fulfilling their role as stewards of the earth in accordance with Islamic teachings.

 

Enumerate the reasons of extremism in Pakistan and suggest solutions to eradicate it in the light of Islamic teachings.

1. Introduction
Extremism in Pakistan has been influenced by a combination of social, economic, political, and historical factors. Addressing extremism requires a comprehensive approach that tackles the root causes. In the context of Islamic teachings, solutions can be derived from the Quran and Sunnah. 

2. Here are some reasons for extremism in Pakistan
I. Political Instability
Factor: Frequent changes in government, political instability, and corruption have created an environment of mistrust and disillusionment among the population.
Impact: Extremist groups may exploit political instability to advance their agendas and gain support.
II. Socioeconomic Inequality
Factor: High levels of poverty, unemployment, and economic disparity contribute to frustration and disenchantment among marginalized segments of society.
Impact: Extremist ideologies can appeal to individuals seeking solutions to socioeconomic challenges.
III. Educational Challenges
Factor: A lack of quality education and the presence of madrasas with limited oversight contribute to the spread of narrow and extremist ideologies.
Impact: Misinterpretation of religious teachings and a lack of critical thinking skills can result in susceptibility to extremist ideologies.
IV. Misinterpretation of Islam
Factor: Misuse or misinterpretation of religious teachings to justify violence and intolerance.
Impact: Distorted religious narratives can fuel extremism, especially when individuals lack the knowledge to critically assess these interpretations.
V. External Influences
Factor: The geopolitical situation in the region and involvement in external conflicts can have spillover effects, leading to the rise of extremist ideologies.
Impact: Regional tensions and conflicts may exacerbate internal instability and provide a fertile ground for extremist groups.
VI. Lack of Religious Freedom
Factor: Discrimination against religious minorities and restrictions on religious practices may create tensions and contribute to extremism.
Impact: Perceived injustices against religious groups can be exploited by extremists to garner support.
VII. Historical Factors
Factor: Historical events, including the Afghan-Soviet War and subsequent conflicts, have had long-lasting effects on the region.
Impact: The fallout from past events has contributed to the proliferation of militant groups and ideologies.
VIII. Weak Rule of Law
Factor: Weak law enforcement, corruption, and a lack of effective governance contribute to an environment where extremist groups can operate with relative impunity.
Impact: Extremist organizations may exploit the weaknesses in law enforcement to carry out their activities.
IX. Media Influence
Factor: Sensationalism and biased reporting in the media can contribute to the polarization of society.
Impact: Negative portrayals and biased narratives may contribute to the marginalization of certain groups, potentially fueling extremist sentiments.
X. Global Jihadist Networks
Factor: Connections with international jihadist networks and the cross-border movement of militants.
Impact: Involvement in global jihadist networks can provide resources, support, and ideological reinforcement to local extremist groups.

3. Solutions Based on Islamic Teachings
I. Promotion of Justice
Quranic Basis: “Indeed, Allah commands justice and good conduct…” (Quran 16:90)
Solution: Establish a just and equitable society by implementing Islamic principles of justice in governance, economic policies, and social affairs.
II. Education for Tolerance
Quranic Basis: “O mankind, We have created you from a male and a female, and made you into peoples and tribes so that you may know one another.” (Quran 49:13)
Solution: Promote education that emphasizes tolerance, understanding, and respect for diversity, in line with the Islamic concept of human brotherhood.
III. Peaceful Coexistence
Quranic Basis: “And if they incline to peace, then incline to it.” (Quran 8:61)
Solution: Advocate for peaceful resolutions to conflicts, both domestically and internationally, in accordance with Islamic principles of peace.
IV. Counter Misinterpretations
Quranic Basis: “So high [above all] is Allah, the Sovereign, the Truth. And, [O Muhammad], do not hasten with [recitation of] the Qur’an before its revelation is completed to you…” (Quran 20:114)
Solution: Promote religious education that emphasizes a balanced understanding of Islamic teachings and counters extremist ideologies.
V. Engagement with the Youth
Prophetic Example: The Prophet Muhammad (peace be upon him) engaged with the youth, providing guidance and mentorship.
Solution: Implement youth engagement programs that offer positive outlets, mentorship, and education aligned with Islamic values.
VI. Community Empowerment
Quranic Basis: “And cooperate in righteousness and piety, but do not cooperate in sin and aggression.” (Quran 5:2)
Solution: Encourage community-based initiatives that promote cooperation, social welfare, and empowerment, aligning with Islamic principles.

4. Conclusion
In conclusion, addressing extremism in Pakistan requires a multifaceted approach that includes socioeconomic development, educational reforms, political stability, and the promotion of true Islamic teachings emphasizing justice, tolerance, and peace. By aligning policies and initiatives with Islamic principles, there is a greater likelihood of eradicating extremism and fostering a society that reflects the core values of Islam.

 

Define Ijma’ (consensus) and explain its different kinds. Highlight its importance in the light of the Qur’ān and Sunnah.

1. Introduction
Ijma’ refers to the consensus or agreement reached by the scholars of the Muslim community on a particular legal or theological issue. It is considered one of the sources of Islamic jurisprudence (Usul al-Fiqh) and is recognized as a supplementary authority after the Qur’an and the Sunnah (traditions of Prophet Muhammad, peace be upon him).

2. Kinds of Ijma’
I. Ijma’ al-Sukuti (Silent Consensus)
This occurs when scholars of a particular generation do not express any dissent or disagreement on a specific issue.
Although it might not be explicitly stated, the absence of disagreement is taken as an indication of consensus.
II. Ijma’ al-Qawli (Expressed Consensus)
This type involves scholars explicitly stating their agreement on a specific matter.
When scholars voice their consensus, it is a more explicit and direct form of agreement, providing clarity on the collective stance of the scholarly community.

3. Importance of Ijma’ in the Light of the Qur’an
I. Surah Al-Imran (3:103)
“And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus Allah makes clear to you His verses that you may be guided.”
This verse emphasizes unity among Muslims and holding onto the collective guidance provided by Allah. The concept of unity and mutual agreement is inherent in the idea of Ijma’.
II. Surah An-Nisa (4:59)
“O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger if you should believe in Allah and the Last Day. That is the best [way] and best in result.”
This verse encourages Muslims to resolve disagreements by referring to Allah and His Messenger, highlighting the importance of consensus and collective decision-making.

4. Importance of Ijma’ in the Light of the Sunnah
I. Hadith on Unity
Narrated by Abu Huraira (may Allah be pleased with him): “The believers, in their mutual kindness, compassion, and sympathy, are just like one body. When any part of the body suffers, the whole body feels pain. If you are such believers in mutual love and sympathy, then it is obligatory upon you to inform one another about your health.”
This Hadith illustrates the importance of unity and mutual cooperation within the Muslim community, emphasizing the need for consultation and information sharing, which aligns with the spirit of Ijma’.
II. Hadith on Consensus
Narrated by Abdullah ibn Umar (may Allah be pleased with him): “My father, accompanied by ‘Umar bin Khattab, was presented to the Prophet by the Ansar at their home. Thereupon the Prophet said, ‘O family of Ibn Al-Khattab! No doubt, Satan fears you.'”
Explanation: This Hadith reflects the unity and consensus within the early Muslim community, emphasizing the strength and impact of collective decisions.
It’s important to note that while the term “Ijma'” may not be explicitly mentioned in these specific verses and Hadiths, the principles of unity, consultation, and collective decision-making are foundational to the concept of Ijma’ as understood in Islamic jurisprudence.

5. Conclusion
Ijma’ stands as a testament to the collective wisdom and scholarly consensus within the Islamic legal tradition. Rooted in thorough scholarly deliberation, consensus-building, and public declaration, Ijma’ plays a pivotal role in deriving legal principles for matters not explicitly addressed in primary Islamic sources. As a dynamic and adaptive concept, Ijma’ reflects the ability of Islamic jurisprudence to evolve and address the diverse challenges faced by the Muslim community while upholding the principles of justice, equity, and adherence to Islamic values.

 

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SOLVED PAST PAPERS OF ISLAMIC STUDIES 2018

Define Ijtihad, also highlights its contemporary importance in the light of Islamic Fiqh. 

1. Introduction
Ijtihad, an Arabic term meaning “independent reasoning” or “striving for effort,” is a vital concept in Islamic jurisprudence (Fiqh). It refers to the process of legal reasoning and independent judgment used by qualified scholars to derive legal rulings when a clear solution is not explicitly found in the Quran, Sunnah, or other primary sources of Islamic law. Understanding the procedure of Ijtihad is crucial for appreciating the dynamism and adaptability inherent in Islamic jurisprudence.

2. Key Elements of Ijtihad:
I. Qualified Jurists (Mujtahids)
Ijtihad is not open to everyone; rather, it is the domain of qualified jurists who possess extensive knowledge of the Qur’an, Hadith, principles of Islamic law, and the Arabic language.
II. Application of Legal Reasoning
Mujtahids use reasoning, analogy (Qiyas), consensus (Ijma’), and consideration of public interest (Maslaha) to arrive at legal judgments.
III. Dynamic and Evolving
Ijtihad allows Islamic jurisprudence to adapt to changing circumstances and address contemporary issues, making it a dynamic and flexible system.
IV. Individual Reasoning
Ijtihad involves an individual scholar’s intellectual effort and interpretation. It is a process of reasoned deduction rather than blind imitation.

3. Contemporary Importance of Ijtihad
I. Adaptability to Changing Circumstances
In the contemporary world, where new issues and challenges continually emerge, Ijtihad allows Islamic law to adapt and provide guidance on matters not explicitly covered in classical texts.
II. Social and Technological Advances
Ijtihad enables scholars to apply Islamic principles to new technologies, scientific advancements, and social developments. This is crucial in addressing ethical concerns related to modern medical practices, finance, and communication technologies.
III. Human Rights and Social Justice
Ijtihad plays a role in ensuring that Islamic jurisprudence aligns with principles of human rights and social justice. Scholars engaged in Ijtihad can address issues related to equality, justice, and the protection of individual rights.
IV. Interfaith Dialogue
In a globalized world with diverse cultures and religions, Ijtihad can contribute to the development of a jurisprudential framework that fosters interfaith dialogue, understanding, and coexistence.
V. Environmental Ethics
Ijtihad can be employed to address contemporary environmental challenges by deriving Islamic principles and guidelines for sustainable living, resource management, and ecological conservation.
VI. Legal Pluralism
In societies with diverse legal systems, Ijtihad can contribute to legal pluralism by allowing scholars to reconcile Islamic principles with local laws and customs within the bounds of Islamic ethics.
VII. Counteracting Extremism
Ijtihad can be a tool for scholars to counter extremist interpretations by providing a nuanced and contextually relevant understanding of Islamic teachings.
VIII. Educational and Interdisciplinary Approaches
In educational institutions, Ijtihad encourages an interdisciplinary approach, fostering a deep understanding of both traditional Islamic sciences and contemporary fields of study.

4. Conclusion
In conclusion, Ijtihad holds contemporary importance by allowing Islamic jurisprudence to remain relevant and address the evolving challenges of the modern world. It serves as a mechanism for scholars to provide guidance on new issues while upholding the ethical principles of Islam. Emphasizing Ijtihad contributes to a more dynamic and adaptable understanding of Islamic law in the contemporary context.

 

What is Self-purification and Ehsan? Explain it in the light of Quran and Sunnah, also describe its individual and collective impacts.

I. Introduction
I. Self-purification (Tazkiyah al-Nafs)
Self-purification is the process of cleansing one’s soul from negative traits, impurities, and sins, while actively cultivating virtues and spiritual qualities. It is a central concept in Islamic teachings, emphasizing the purification of the heart and the development of a strong, righteous character. Self-purification involves sincere repentance, seeking forgiveness, and striving to adhere to the ethical and moral principles outlined in the Qur’an and Sunnah.
A. Quranic Perspective
“Indeed, successful is the one who purifies his soul.” (Quran 91:9)
“And he has succeeded who purifies it. And he has failed who instills it [with corruption].” (Quran 91:9-10)
B. Sunnah Perspective
The Prophet Muhammad (peace be upon him) emphasized the importance of self-purification through various sayings and actions. For example, he said: “The believers who show the most perfect faith are those who have the best character.” (Sunan At-Tirmidhi)

II. Ehsan (Spiritual Excellence or Proficiency)
Ehsan is a higher level of faith, surpassing the basic requirements of Islam (Iman). It involves worshipping Allah as if one sees Him, and if not, knowing that He sees you. Ehsan encompasses a deep sense of awareness of the divine presence and a commitment to excellence in one’s worship and conduct.
A. Quranic Perspective
“Indeed, Allah is with those who fear Him and those who are Ehsanin.” (Quran 16:128)
“And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.” (Quran 2:186)
B. Sunnah Perspective
The famous Hadith of Gabriel, where the Prophet Muhammad (peace be upon him) explained Islam, Iman, and Ehsan as the three levels of faith. When asked about Ehsan, he replied: “It is to worship Allah as though you see Him, and if you do not see Him, then He sees you.” (Sahih Muslim)

III. Connection between Self-purification and Ehsan
Self-purification is a fundamental aspect of Ehsan. Purifying the soul from negative traits and sins is a prerequisite for achieving spiritual excellence. As one strives for self-purification, they move towards a state of Ehsan, where worship is performed with a profound awareness of the divine presence and a commitment to excellence in every aspect of life.

IV. Impacts of Self Purification and Ehsan
I. Individual Impacts
A. Spiritual Growth
Self-purification and Ehsan contribute to an individual’s spiritual growth by fostering a deep connection with Allah. This involves recognizing one’s shortcomings, seeking forgiveness, and striving to improve one’s character and conduct.
B. Moral Development
Individual self-purification leads to moral development, as it involves cultivating virtues such as honesty, compassion, humility, and patience. Ehsan encourages individuals to uphold the highest moral standards in all aspects of life.
C. Increased Consciousness of Allah
Ehsan involves worshiping Allah as if one sees Him or recognizing that He sees everything. This heightened awareness fosters a sense of mindfulness and consciousness of Allah’s presence in an individual’s daily life.
D. Improved Relationship with Others
The virtues cultivated through self-purification and Ehsan contribute to improved relationships with others. Individuals who strive for spiritual excellence are more likely to exhibit kindness, forgiveness, and empathy towards fellow human beings.
E. Peace of Mind and Contentment
Achieving a higher level of faith and spiritual excellence can bring about inner peace and contentment. Individuals who engage in self-purification experience a sense of fulfillment and tranquility in their lives.
II. Collective Impacts
A. Building a Virtuous Society
Individuals committed to self-purification contribute to the building of a virtuous and ethical society. When collective efforts are directed towards moral development, the entire community benefits from a shared commitment to righteousness.
B. Social Harmony
The virtues cultivated through self-purification and Ehsan, such as justice, compassion, and tolerance, contribute to social harmony. Communities that prioritize spiritual growth are more likely to foster an environment of understanding and cooperation.
C. Ethical Governance
In a society where individuals strive for Ehsan, there is a greater likelihood of ethical governance. Leaders who prioritize moral principles and justice contribute to the overall well-being of the community.
D. Conflict Resolution
Communities that emphasize self-purification and spiritual excellence are better equipped to resolve conflicts peacefully. Individuals practicing Ehsan are more inclined towards forgiveness and reconciliation, reducing the potential for disputes.
E. Alleviation of Social Issues
The values instilled through self-purification and Ehsan encourage individuals to address social issues such as poverty, inequality, and injustice. Communities with a strong ethical foundation are more likely to engage in charitable activities and work towards the well-being of all members.
F. Cohesive and Compassionate Community
A community that collectively engages in self-purification and Ehsan becomes cohesive and compassionate. Members are more supportive of one another, creating an environment that fosters personal and collective growth.

V. Conclusion
In conclusion, the individual and collective impacts of self-purification and Ehsan are transformative, influencing both personal character development and the broader social fabric. By fostering moral excellence and spiritual awareness, individuals and communities contribute to a more harmonious, just, and compassionate society.

 

Point out the motives of terrorism in Pakistan. How can the society get rid of terrorism?

1. Introduction
The motives of terrorism in Pakistan are multifaceted and complex, often stemming from a combination of political, socioeconomic, and ideological factors. It’s important to note that terrorism is a complex phenomenon, and individuals or groups involved in terrorist activities may have diverse motivations. 

2. Some of the key motives include
I. Political Grievances
Political grievances and perceived injustices in regions like Baluchistan have fueled insurgencies and acts of terrorism. Separatist groups cite political marginalization and economic exploitation as motives.
II. Religious Extremism
Groups like Tehrik-i-Taliban Pakistan (TTP) have exploited religious sentiments, promoting extremist ideologies and engaging in acts of terrorism. The misuse of religious narratives has led to violence against both civilians and the state.
III. Ethnic and Sectarian Tensions
Sectarian violence between Sunni and Shia communities has resulted in numerous terrorist attacks. Groups like Lashkar-e-Jhangvi have targeted individuals based on their sectarian affiliations, contributing to communal tensions.
IV. Economic Disparities
Economic disparities in impoverished areas have made some individuals susceptible to recruitment by extremist groups. Lack of opportunities and socioeconomic development in tribal regions have contributed to the rise of militancy.
V. Geopolitical Dynamics
Pakistan’s involvement in regional conflicts, particularly in relation to Afghanistan, has led to the presence of militant groups operating along the border areas. The Afghan-Soviet War and the subsequent War on Terror have had spillover effects.
VI. Radicalization and Propaganda
Propaganda and radicalization efforts by groups like Jamaat-ud-Dawa (JuD) have influenced vulnerable individuals. Recruitment through online platforms and dissemination of extremist narratives contribute to radicalization.
VII. Internal and External Factors
The complex web of internal and external factors, including the Kashmir issue and historical alliances with certain militant groups for strategic purposes, has contributed to a challenging security environment.

3. Strategies to Counter Terrorism in Pakistan
I. Effective Counterterrorism Measures
Strengthen intelligence agencies and law enforcement capabilities to identify and neutralize terrorist networks. Enhance cooperation among security forces to improve response times.
II. Addressing Root Causes
Implement policies addressing political grievances, economic disparities, and social inequality. Inclusive governance, resource distribution, and development initiatives can address underlying issues.
III. Counter Extremist Ideologies
Promote moderate interpretations of Islam through educational reforms and religious discourse. Counter extremist propaganda with media campaigns, involving religious scholars and community leaders.
IV. Community Engagement
Involve local communities in countering radicalization. Community-led initiatives, religious leaders, and educators can play a crucial role in preventing the spread of extremist ideologies.
V. Education and Awareness
Invest in education to promote critical thinking, tolerance, and civic values. Raise awareness about the dangers of radicalization and promote pluralism through educational institutions.
VI. International Cooperation
Collaborate with the international community to address cross-border terrorism. Sharing intelligence, disrupting funding networks, and addressing regional conflicts collectively contribute to counterterrorism efforts.
VII. Rehabilitation and Reintegration
Develop rehabilitation programs for individuals who have been radicalized. Provide counseling, education, and vocational training to facilitate their reintegration into society.
VIII. Promoting Interfaith Harmony
Encourage interfaith dialogue to foster understanding and harmony among different religious communities. Promoting tolerance and respect for diversity can contribute to a more peaceful society.
IX. Media Responsibility
Encourage responsible media reporting that avoids sensationalism and refrains from providing undue publicity to terrorists. Media can play a significant role in shaping public opinion against terrorism.
X. Building Trust in Institutions
Strengthen institutions that promote justice, accountability, and good governance. Building trust in governmental institutions is crucial for countering grievances that terrorists may exploit.

4. Conclusion
Combating terrorism requires a comprehensive and sustained effort involving multiple stakeholders. A multifaceted approach addressing root causes, promoting education and awareness, engaging communities, and collaborating internationally is essential for long-term success in eliminating terrorism from society.

 

Highlight the responsibilities of civil servants in the light of Islamic teachings.

1. Introduction
In Islam, the principles of justice, accountability, and ethical conduct are emphasized in all aspects of life, including the responsibilities of civil servants. The Quran and Hadith (sayings and actions of Prophet Muhammad, peace be upon him) provide guidance on the traits and responsibilities expected of individuals in public service. 

2. Here’s a detailed note on the responsibilities of a civil servant in the light of the Quran and Hadith
I. Justice and Equity
Quranic Perspective: “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just.” (Quran 4:135)
Hadith: Prophet Muhammad (peace be upon him) emphasized the importance of justice by saying, “Help your brother, whether he is an oppressor or he is oppressed.” People asked, “O Allah’s Messenger! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.”
Civil servants are tasked with ensuring justice and equity in their dealings, treating everyone impartially and upholding the principles of fairness.
II. Accountability and Transparency
Quranic Perspective: “And do not consume one another’s wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].” (Quran 2:188)
Hadith: Prophet Muhammad (peace be upon him) said, “The people before you were destroyed because they used to inflict the legal punishments on the poor and forgive the rich. By Him in Whose Hand my soul is! If Fatimah (the daughter of the Prophet) did that (i.e., stole), I would cut off her hand.”
Civil servants are entrusted with public resources, and they are accountable for their actions. Transparency in decision-making and the responsible use of public funds are essential.
III. Service to the Community
Quranic Perspective: “And lower to them the wing of humility out of mercy and say, ‘My Lord, have mercy upon them as they brought me up [when I was] small.'” (Quran 17:24)
Hadith: Prophet Muhammad (peace be upon him) said, “Allah will not be merciful to those who are not merciful to mankind.”
Civil servants are called to view their positions as opportunities for service and to approach their work with humility, compassion, and a genuine desire to benefit the community.
IV. Ethical Conduct
Quranic Perspective: “And those who [carefully] maintain their prayer: They will be in gardens, honored.” (Quran 70:34-35)
Hadith: Prophet Muhammad (peace be upon him) said, “The most beloved people to Allah are those who are most beneficial to the people. The most beloved deed to Allah is to make a Muslim happy, or to remove one of his troubles, or to forgive his debt, or to feed his hunger.”
Civil servants are expected to adhere to high ethical standards, maintaining their integrity and treating others with kindness and respect.
V. Excellence in Work
Quranic Perspective: “And those who [carefully] maintain their prayer: They will be in gardens, questioned about the criminals.” (Quran 70:34-35)
Hadith: Prophet Muhammad (peace be upon him) said, “Verily, Allah has prescribed excellence in all things.”
Civil servants are encouraged to perform their duties with excellence, taking pride in their work and continuously seeking improvement and innovation for the betterment of society.
VI. Stewardship and Trustworthiness
Quranic Perspective: “Indeed, We offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it, but man [undertook to] bear it. Indeed, he was unjust and ignorant.” (Quran 33:72)
Hadith: Prophet Muhammad (peace be upon him) emphasized the concept of trustworthiness by stating, “The signs of a hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted, he betrays the trust.”
Civil servants are entrusted with the responsibility to fulfill their duties honestly, safeguard public resources, and act as stewards of the trust placed upon them by the community.
VII. Accessibility and Responsiveness
Quranic Perspective: “And when My servants ask you concerning Me, indeed, I am near. I respond to the invocation of the supplicant when he calls upon Me.” (Quran 2:186)
Hadith: Prophet Muhammad (peace be upon him) was known for his accessibility and responsiveness. He said, “The most beloved people to Allah are those who are most beneficial to the people.”
Civil servants should be accessible to the public, responding to their concerns, inquiries, and needs promptly and with a sense of responsibility.
VIII. Environmental Stewardship
Quranic Perspective: “It is He who has made you successors (Khalifah) upon the Earth…” (Quran 35:39)
Hadith: Prophet Muhammad (peace be upon him) emphasized environmental conservation and cleanliness. He said, “Cleanliness is half of faith.”
Civil servants have a responsibility to promote sustainable practices, address environmental issues, and contribute to the well-being of the Earth as stewards appointed by Allah.
IX. Non-Discrimination
Quranic Perspective: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” (Quran 49:13)
Hadith: Prophet Muhammad (peace be upon him) stated, “All people are the children of Adam, and Adam was created from dust.”
Civil servants must treat all individuals fairly, irrespective of their background, ethnicity, or social status, reflecting the Islamic principles of equality and justice.
X. Personal Development
Quranic Perspective: “And those who [carefully] maintain their prayer: They will be in gardens, questioned about the criminals.” (Quran 70:34-35)
Hadith: Prophet Muhammad (peace be upon him) said, “Seek knowledge from the cradle to the grave.”
Civil servants are encouraged to pursue continuous learning, personal development, and the acquisition of knowledge to enhance their abilities and contribute effectively to their responsibilities.

3. Conclusion
In summary, the responsibilities of a civil servant in Islam are rooted in principles of justice, accountability, service, ethical conduct, and excellence. Civil servants are considered stewards of public trust and resources, and they are expected to discharge their duties with a sense of duty, integrity, and compassion, as guided by the Quran and Hadith.

 

Write a comprehensive note on Zakat system of Islam and its spiritual, moral and social impacts.

1. Introduction
Zakat, one of the Five Pillars of Islam, is an obligatory form of charity that holds great significance in Islamic teachings. Zakat, a cornerstone of Islam, is more than just giving to the poor. It’s a spiritual practice, a cleanse that purifies wealth and brings blessings. Muslims view it as a duty, a way to share fortune and ease suffering, ensuring everyone has a chance to thrive. Rooted deep in the Quran, Zakat isn’t simply an alms tax, but a powerful act of solidarity and compassion. Its importance is deeply rooted in the Quranic injunctions and the Hadith (sayings) of the Prophet Muhammad, emphasizing social justice, compassion, and wealth distribution.

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ
And establish prayer and give Zakat

“إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ ۖ فَرِيضَةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ”
“Zakat expenditures are only for the poor and for the needy and for those
employed to collect [Zakat] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler – an obligation [imposed] by Allah. And Allah is Knowing and Wise.” Quran, Surah At-Tawbah, 9:60)

2. Importance in the Quran
I. Wealth Redistribution and Social Welfare
Quranic Verse: “And establish prayer and give Zakah, and whatever good you put forward for yourselves – you will find it with Allah. Indeed, Allah of what you do, is Seeing.” (Quran, Surah Al-Baqarah, 2:110)
II. Purification of Wealth and Soul
Quranic Verse: “Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [ Allah ‘s blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.” (Quran, Surah At-Tawbah, 9:103)

3. Importance in Hadith (Prophetic Traditions)
I. Obligatory Nature of Zakat
Hadith: The Prophet Muhammad stated, “Islam is built upon five pillars: testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, establishing the prayer, paying Zakat, performing Hajj, and fasting during Ramadan.” (Sahih Bukhari)
II. Blessings and Multiplication of Wealth
Hadith: The Prophet said, “Charity does not in any way decrease the wealth and the servant who forgives, Allah adds to his respect; and the one who shows humility, Allah elevates him in the estimation (of the people).” (Sahih Muslim)

4. Nisab of Zakat
Nisab is an Arabic word that means minimum quantity the Prophet (SAW) set as the fixed threshold at which a Muslim must pay Zakat from eligible wealth. The concept of Nisab in Zakat refers to the minimum amount of wealth a Muslim must possess for a full lunar year before being obligated to pay Zakat. This amount is determined based on various factors as detailed in the Quran and Hadith.
I. Basis of Nisab in the Quran
The Quran doesn’t explicitly mention a specific monetary threshold for Zakat, but it provides guidance on the types of wealth subject to Zakat. Zakatable assets include gold, silver, cash, business inventory, agricultural produce, and certain livestock. The rate for each category may vary.
A. Gold
This is done by the market value of 2.5% of the weight of jewelry in Zakat if someone contains 7.5 tolas of gold. For Example, if someone has 10 grams of Gold, he must pay 0.25% 0f gold as Zakat.
B. Silver
If someone contains 52.5 tolas of silver, then he must pay 2.5% from 52.5 tolas of silver.
C. Cash Money
At the time of the Holy Prophet (SAW), there was no proper currency but there were two coins: Dinar and Dirham. Dinar was a gold coin and Dirham was a silver coin. After weighing these coins, scholars concluded that 20 Dinar coins were equal to 7.5 tolas of gold while 200 Dirham coins were equal to 52.5 tolas of silver.
D. Business
If someone is running a business and the total wealth or assets of that business is equal to 52.5 tolas of silver, then he must pay 2.5% of zakat.
E. Livestock
The Nisab for livestock, such as goats, cows, and camels, is determined based on specific thresholds set in Islamic teachings. These thresholds indicate the minimum number of these animals a person must possess before Zakat becomes obligatory on them.
Goats and Sheep (Aznab): The Nisab for goats and sheep is forty, meaning if someone owns forty or more of these animals, they become liable to pay Zakat on them.
Cows and Buffaloes: The Nisab for cows and buffaloes is thirty, which means if a person owns thirty or more of these animals, Zakat is due on them.
Camels: The Nisab for camels varies based on the type and age:
For Bactrian camels (two-humped), the Nisab is five.
For dromedary camels (one-humped), the Nisab is five if they are used for personal purposes and twenty-five if they are used for trade or business.
These Nisab thresholds for livestock determine whether Zakat is obligatory on the animals and are set to ensure that those who possess a certain amount of wealth in the form of livestock contribute to the community’s welfare through charity.

5. Time to Pay Zakat
Zakat must pay after every year. For example, if someone has paid his/her zakat on 22 June 2021 then he must pay according to his wealth before 10 days of the next year 12 June 2022 due to the Islamic lunar calendar because the lunar calendar is comprised of 355 days. 

6. Masarif of Zakat
Allah Itself has taken responsibility and guided the Muslims for the Masarif of Zakat in the Quran. Whether it is zakat of sharia or zakat of dignity, the category of people who deserve it remains the same. The recipients of zakat are known as Masarif of zakat. Hence, Masarif e zakat in English means those who should be given zakat or sadaqah in any form.

“إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ ۖ فَرِيضَةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ“

“Indeed, sadaqah is for Fakirs, Masakeen, and for Amileen (those deployed to collect zakat), those in whose hearts the inculcation of love for Islam is aimed at, and to free the captives and remove the burden of debtors and (those who toil hard) in the way of Allah and for the wayfarers. This has been prescribed by Allah. Allah, the All Knower, the Wisest.”(9:60)

7. Impacts of Zakat
I. Zakat’s Spiritual Impacts
A. Spiritual Purification
By giving Zakat, individuals cleanse their wealth and purify their souls, as they demonstrate their obedience to Allah and their detachment from materialism. This act of charity fosters a sense of humility and gratitude.
B. Strengthening Faith (Iman)
Fulfilling the obligation of Zakat strengthens an individual’s faith, as it reflects a willingness to submit to Allah’s commandments. It is a manifestation of trust in Allah’s wisdom and a recognition of the transient nature of worldly possessions.
C. Cultivating Generosity
Zakat encourages a spirit of generosity and selflessness. When individuals give a portion of their wealth to those in need, they develop a generous character and cultivate a sense of responsibility towards the welfare of the less fortunate.
II. Zakat’s Moral Impacts
A. Social Justice
Zakat promotes social justice by redistributing wealth. Those who have more are obligated to assist those in need, contributing to a more equitable distribution of resources within the community.
B. Compassion and Empathy
When individuals pay Zakat, they experience a heightened sense of compassion and empathy for the less fortunate. This moral virtue fosters a caring and supportive community where people actively look out for each other.
C. Responsible Stewardship
Zakat instills a sense of responsibility in individuals to manage their wealth ethically. It encourages financial responsibility and conscientious use of resources, promoting an ethical approach to economic matters.
III. Zakat’s Social Impacts
A. Poverty Alleviation
Zakat directly addresses poverty by providing financial support to those who are economically disadvantaged. This leads to an improvement in the living conditions of the recipients and contributes to poverty alleviation on a societal level.
B. Community Solidarity
Zakat fosters a sense of community solidarity as individuals come together to support those in need. This collective effort strengthens social bonds and builds a sense of unity within the community.
C. Economic Empowerment
By redistributing wealth, Zakat contributes to the economic empowerment of marginalized segments of society. Financial support allows individuals to start businesses, acquire education, or meet basic needs, thereby enhancing their economic well-being.

8. Conclusion
Zakat is not only an act of giving but also a means of purifying wealth and purifying one’s soul from greed and selfishness. It serves to ensure social justice by distributing wealth among the less fortunate members of society, thereby fostering a sense of empathy and communal responsibility among Muslims. The Quranic verses and the teachings of Prophet Muhammad emphasize Zakat as a fundamental duty for Muslims, integral to the practice of Islam. It not only benefits those in need but also brings blessings and spiritual growth to those who give, emphasizing the interconnectedness of the community and the obligation to care for one another.
“If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah, with what you do, is [fully] Acquainted.”

Describe, in detail, the basic characteristics of Islamic civilization.

1. Introduction
Islamic civilization, spanning over fourteen centuries, stands as a testament to the rich tapestry of cultural, intellectual, and artistic accomplishments forged by Muslim societies across diverse regions. Founded upon the principles of monotheism, justice, and ethical conduct, Islamic civilization encompasses a broad spectrum of values that have shaped the lives of millions. Rooted in the teachings of Islam, this civilization has witnessed epochs of intellectual flourishing, scientific advancement, and cultural brilliance, contributing immensely to the global heritage. The legacy of Islamic civilization is characterized by a dynamic fusion of faith and knowledge, as well as a commitment to social justice, diversity, and unity. From the vibrant centers of learning during the Golden Age to the intricate architectural marvels and artistic expressions that grace the Islamic world, the foundations laid by Islamic civilization continue to influence the identity and values of Muslim communities worldwide. This introduction serves as a gateway to explore the multifaceted dimensions of Islamic civilization, unveiling the intricate interplay of faith, culture, intellect, and societal values that have left an enduring impact on human history.

2. Here are some of the basic characteristics
I. Islamic Faith as a Foundation:
Monotheism (Tawhid): The oneness of God (Allah) is central to Islamic civilization. The belief in Tawhid is a foundational principle that permeates all aspects of life.
Prophethood (Risalah): The acceptance of the prophethood of Muhammad (peace be upon him) and acknowledgment of earlier prophets are essential tenets of Islamic civilization.
Divine Guidance (Quran and Sunnah): The Quran, considered the literal word of God, and the Sunnah (traditions) of Prophet Muhammad provide the primary sources of guidance for Muslims.
II. Ethical and Moral Principles
Justice (Adl): The Islamic civilization places a strong emphasis on justice, both in individual behavior and societal structures. Upholding justice is considered a fundamental Islamic value.
Compassion (Rahmah): Compassion and mercy are emphasized in Islamic teachings. Muslims are encouraged to be kind and considerate to fellow human beings and all of creation.
Ethical Conduct (Akhlaq): Islamic civilization promotes high ethical standards, including honesty, integrity, humility, and respect for others.
III. Diversity and Unity
Unity of the Ummah: Despite cultural and ethnic diversity, there is a sense of unity among Muslims based on their shared faith and common values.
Cultural Diversity: Islamic civilization encompasses a broad range of cultural expressions, influenced by the geographic spread of the Muslim world. This diversity is celebrated and embraced.
IV. Intellectual and Educational Legacy
Golden Age of Islamic Scholarship: Islamic civilization witnessed a golden age of intellectual flourishing during the Abbasid Caliphate (8th to 14th centuries), where scholars made significant contributions to various fields such as mathematics, astronomy, medicine, philosophy, and literature.
Learning Institutions (Madrasas): The establishment of educational institutions, including madrasas, played a crucial role in the preservation and dissemination of knowledge.
V. Scientific and Technological Advancements
Advancements in Medicine and Science: Islamic civilization made notable contributions to medicine, chemistry, optics, and astronomy. Scholars like Ibn Sina (Avicenna) and Al-Razi (Rhazes) significantly advanced medical knowledge.
Innovations in Architecture: Islamic civilization is renowned for its architectural marvels, including mosques, palaces, and universities. Distinctive features such as geometric patterns and calligraphy characterize Islamic architecture.
VI. Trade and Economic Prosperity
Islamic Commerce: The establishment of trade routes and the development of a sophisticated economic system contributed to economic prosperity in Islamic civilization. Cities like Baghdad and Cairo became prominent centers of trade.
Innovations in Banking and Finance: Islamic civilization introduced innovative financial instruments based on Sharia principles, influencing modern Islamic banking practices.
VII. Cultural and Artistic Achievements
Calligraphy and Illumination: Islamic civilization has a rich tradition of calligraphy, where artistic expression is intertwined with religious texts. Illuminated manuscripts are highly regarded for their aesthetic and spiritual value.
Islamic Art and Design: Intricate geometric patterns, arabesques, and tile work are distinctive features of Islamic art. These artistic expressions are often found in mosques, palaces, and manuscripts.
VIII. Legal and Judicial Systems
Islamic Law (Sharia): The application of Sharia in legal systems is a characteristic feature of Islamic civilization. Sharia governs various aspects of personal, familial, and civic life.
Qadis and Legal Scholars: The presence of qadis (judges) and legal scholars who interpreted and applied Islamic law contributed to a system of justice in Islamic civilization.
IX. Urban Planning and Infrastructure
Islamic Cities: Islamic civilization is associated with well-planned cities featuring mosques, markets, and public spaces. Cities like Baghdad, Cordoba, and Samarkand were centers of cultural and intellectual activity.
Advancements in Irrigation: The development of sophisticated irrigation systems, such as the qanat system, facilitated agricultural productivity in various regions.
X. Community Welfare and Charity
Zakat and Sadaqah: The principles of Zakat (obligatory almsgiving) and Sadaqah (voluntary charity) are integral to Islamic civilization, contributing to community welfare and support for the less fortunate.
Social Justice Programs: Islamic civilization historically had social welfare programs, including public kitchens, hospitals, and institutions for orphans, emphasizing communal responsibility for the welfare of all.

3. Conclusion
While the characteristics of Islamic civilization have evolved over time, these foundational elements continue to shape the identity and values of Muslim communities worldwide. The legacy of Islamic civilization is a testament to the integration of faith, knowledge, and cultural achievements in a diverse and dynamic historical context.

 

The Holy Prophet is the prophet of peace and safety. Explain with arguments.

1. Introduction
At its core, Islam emphasizes peace. The very word “Islam” comes from an Arabic word for “peace,” meaning “to enter into peace.” For the Prophet Muhammad (peace be upon him), peace wasn’t just a tactic, it was the ultimate goal. Even before becoming a prophet, he worked to resolve conflicts and bring peace to Arab society. Throughout his life, he strived not only for peace within Muslim communities, but also for peaceful coexistence with other communities. “Far from being the father of Jihad, [Prophet] Muhammad was a peacemaker, who risked his life and nearly lost the loyalty of his closest companion because he was determined to effect a reconciliation with Makkah.” (Muhammad: A Biography of the Prophet) 

وَمَآ أَرْسَلْنَٰكَ إِلَّا رَحْمَةً لِّلْعَٰلَمِينَ
“And We have not sent you, [O Muhammad], except as a mercy to the worlds.”
(Quran 21:107)
This verse resonates deeply with Prophet Muhammad’s (PBUH) role as a peace maker. It encapsulates the essence of his mission, emphasizing his profound impact as a source of mercy and compassion for all humanity, regardless of differences or affiliations.

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ
“There has certainly been for you in the Messenger of Allah an excellent pattern [of conduct].”
(Quran 33:21)
This verse highlights Prophet Muhammad’s (PBUH) conduct as an exemplary model, encompassing all aspects of peaceful behavior, ethical leadership, and the pursuit of harmony. It serves as a guiding principle for believers, emphasizing the importance of following his conduct, which was inherently based on the values of peace, justice, and compassion.

2. Here are key elements highlighting his role as a peace maker, supported by specific examples:
I. Diplomatic Initiatives for Peace
The Prophet (PBUH) actively sought diplomatic solutions to conflicts, prioritizing peaceful resolutions over confrontations.
Example: The Treaty of Hudaybiyyah is a pivotal event where he engaged in negotiations with the Quraysh, agreeing to terms that ensured a decade of peace, despite initial setbacks.
II. Forgiveness and Reconciliation
He advocated forgiveness and reconciliation, even with former adversaries, promoting a culture of compassion and understanding.
Example: Upon the conquest of Mecca, the Prophet (PBUH) forgave the people of Mecca, offering amnesty and reconciliation instead of seeking revenge.
III. Prevention of Conflicts
The Prophet (PBUH) intervened to prevent conflicts and mitigate disputes among tribes and individuals.
Example: He settled disputes between tribes in Medina, resolving potential conflicts and fostering unity among diverse groups.
IV. Leading by Example in Peaceful Conduct
He emphasized peaceful conduct and non-aggression, setting an example of tolerance and restraint.
Example: The Prophet’s (PBUH) teachings and actions discouraged unnecessary aggression and promoted peaceful interactions with others.
V. Promotion of Justice and Fairness
The Prophet (PBUH) advocated for justice and fairness in all dealings, essential elements in achieving lasting peace.
Example: His emphasis on fair treatment of adversaries, prisoners of war, and even those from different faiths set a precedent for peaceful coexistence.
VI. Mediation and Arbitration
He served as a mediator in resolving conflicts, advocating for dialogue and arbitration as means to prevent hostilities.
Example: The Prophet (PBUH) mediated disputes among tribes, resolving issues through fair arbitration and dialogue.
VII. Establishing Peaceful Coexistence
The Prophet (PBUH) laid the groundwork for peaceful coexistence among diverse communities, promoting mutual respect and understanding.
Example: His interactions with Jewish and Christian communities in Medina demonstrated efforts towards building bridges and fostering peaceful relations.
VIII. Promotion of Humility and Patience
He emphasized the virtues of humility and patience, essential in resolving conflicts peacefully.
Example: In the face of adversity and opposition, the Prophet (PBUH) maintained patience and humility, seeking peaceful resolutions.
IX. Efforts in Interfaith Dialogue
The Prophet (PBUH) engaged in dialogue with people of different faiths, promoting mutual understanding and respect.
Example: His interactions with Christian delegations and the Constitution of Medina, ensuring the protection and rights of diverse religious communities, reflect his commitment to interfaith harmony.
X. Teaching Compassion and Kindness
He taught compassion and kindness as fundamental values, essential for fostering peace and harmony.
Example: The Prophet (PBUH) taught his followers the significance of showing compassion to all, regardless of their beliefs, promoting empathy as a means to resolve conflicts.
XI. Resolution of Tribal Conflicts
He intervened in tribal disputes, seeking to resolve conflicts and unify the community.
Example: The reconciliation between the Aus and Khazraj tribes in Medina, mediated by the Prophet (PBUH), demonstrates his efforts to establish peace among conflicting factions.
XII. Avoidance of Provocation and Aggression
He discouraged provocation and aggression, opting for peaceful resolutions over retaliation.
Example: Despite facing opposition and hostility, the Prophet (PBUH) avoided unnecessary conflicts and instead sought reconciliation and understanding.
XIII. Emphasis on Dialogue and Consultation
He encouraged open dialogue and consultation among companions to resolve issues amicably.
Example: The Prophet (PBUH) consulted with his companions in matters of importance, promoting inclusive decision-making and collective problem-solving.
XIV. Legacy of Peaceful Coexistence
His teachings and actions left a lasting legacy of peaceful coexistence, emphasizing the importance of respect, justice, and understanding in fostering enduring peace among diverse communities.

3. Conclusion
Prophet Muhammad’s (PBUH) legacy as a peace maker transcends boundaries and time, embodying a holistic approach to conflict resolution and peace-building. His teachings and actions stand as a profound testament to the virtues of compassion, forgiveness, justice, and dialogue, serving as a universal model for individuals and nations striving for enduring peace. The Prophet’s (PBUH) unwavering commitment to reconciliation and harmony continues to inspire efforts toward peaceful coexistence, underscoring the timeless significance of his role as a peace maker in an often tumultuous world.

 

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SOLVED PAST PAPERS OF ISLAMIC STUDIES 2019

Define Tauheed. What is its impact on individual life and the society? Elaborate.

1. Introduction
Tawheed stands as the foundational pillar of the Islamic faith, representing the belief in the oneness and uniqueness of Allah. Rooted deeply in the Quran and elucidated through the teachings of Prophet Muhammad in the Sunnah, Tawheed encapsulates the essence of monotheism, emphasizing the absolute unity and indivisibility of God in Islam. The Tawheed literal meaning is unification (making something one), and it comes from the Arabic word Wahda which itself means to unite, unify or consolidate. Tawheed regarding Allah means realizing and maintaining Allah’s unity in all of man’s actions which directly or indirectly relate to him. Kalma Tawheed in its true sense defines the concept of Tawheed: 

لَا إلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

There is none worthy of worship except Allah, alone, without partner. His is the dominion and His is the praise. He gives life and brings death, and He is living and will never die. In His hand is all goodness, and He is over all things Powerful.

2. Tawheed in the Light of the Quran
The Quran, regarded by Muslims as the literal word of Allah, echoes the principle of Tawheed in numerous verses. Surah Al-Ikhlas, the 112th chapter, succinctly encapsulates the concept of Tawheed:
“Say, ‘He is Allah, [Who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'”
This chapter elucidates the absolute uniqueness of Allah, negating any notion of partners, progeny, or equals, emphasizing His unparalleled oneness and eternity.
Throughout the Quran, verses emphasize the exclusive right of Allah to be worshipped, the futility of associating partners with Him, and the rejection of any intermediary between mankind and the Creator. The concept of Tawheed serves as the cornerstone of Islamic theology, permeating every aspect of belief and practice.

3. Tawheed in the Light of the Sunnah
The Sunnah, comprising the sayings, actions, and approvals of Prophet Muhammad, further elucidates Tawheed. The Prophet emphasized Tawheed in his teachings, clarifying and reinforcing the concept articulated in the Quran.
His Hadiths include clear exhortations regarding the oneness of Allah, urging the believers to worship Allah alone, without any partners or intermediaries. The Shahada (declaration of faith) itself, “There is no god but Allah, and Muhammad is the Messenger of Allah,” underscores the essence of Tawheed, affirming the exclusive worship of the one true God.

4. Categories of Tawheed
In Islamic theology, Tawheed (the oneness of God) is often classified into three main categories, providing a comprehensive understanding of monotheism. These categories are known as Tawheed ar-Rububiyyah, Tawheed al-Uluhiyyah, and Tawheed al-Asma’ wa as-Sifat.
A. Tawheed ar-Rububiyyah (Oneness of Lordship)
This aspect emphasizes the belief in the oneness of Allah in His lordship and sovereignty over the universe. It acknowledges that Allah alone is the Creator, Sustainer, and Owner of all things. All events and affairs in the universe occur by His will and decree. This aspect highlights the recognition that all dominion and control belong exclusively to Allah.
B. Tawheed al-Uluhiyyah (Oneness of Worship)
This dimension focuses on the oneness of Allah in worship. It entails that all acts of worship, devotion, and obedience must be directed solely to Allah without associating any partners with Him. Muslims believe in worshipping Allah alone, without attributing divinity to any other being, whether human, idol, or celestial entity. This aspect signifies the exclusivity of devotion to the Creator.
C. Tawheed al-Asma’ wa as-Sifat (Oneness of Names and Attributes)
This aspect underscores the belief in the unique names and attributes of Allah mentioned in the Quran and Sunnah. It involves affirming these attributes for Allah without likening them to those of His creation. Muslims believe in the divine names and qualities mentioned in Islamic scriptures, acknowledging their uniqueness and perfection, incomparable to anything in the created world.
Understanding these three categories of Tawheed provides a holistic comprehension of monotheism in Islam. Each aspect reinforces the belief in the oneness of Allah in different dimensions: His sovereignty, exclusive right to worship, and unique attributes. Practicing Tawheed encompasses acknowledging, affirming, and embodying these beliefs in one’s faith and actions.

5. Impacts of Tawheed on Individual Life
A. Spiritual Unity and Clarity
Tawheed fosters a deep spiritual unity by directing all acts of worship and supplication to Allah alone. This clarity brings peace of mind and heart, unifying a person’s spiritual focus. For instance, a Muslim’s five daily prayers, fasting during Ramadan, and acts of charity all stem from the concept of Tawheed, aligning their spiritual life toward pleasing and connecting with the one true God.
B. Sense of Purpose and Accountability
Tawheed instils a profound sense of purpose by emphasizing accountability to Allah. Believing in the Day of Judgment and the concept of reward and punishment encourages individuals to lead a righteous life. This belief acts as a moral compass, guiding one’s decisions and actions towards goodness and virtue.
C. Unity and Equality among Humans
Tawheed promotes unity and equality among people. Regardless of social status, ethnicity, or wealth, all believers stand equal before Allah. This belief eradicates notions of superiority based on worldly factors, fostering a sense of brotherhood and equality within the community.
D. Resilience and Trust in Allah
Belief in Tawheed cultivate resilience and trust in Allah during trials and hardships. Understanding that everything happens by the will of Allah encourages individuals to have patience and trust in His wisdom. For example, during difficulties, a person’s reliance on prayers and trust in God’s plan are manifestations of Tawheed.
E. Ethical and Moral Conduct
Tawheed shapes ethical conduct by guiding individuals to embody the qualities and values taught by Allah and His Messenger. Acts of kindness, honesty, justice, and compassion are intrinsic to a believer’s life, reflecting the teachings derived from the oneness of God.
For instance, imagine a Muslim who practices Tawheed. In their daily life, they consistently strive to perform their prayers, seeking guidance and support from Allah. During challenges, they remain steadfast, trusting in God’s plan and finding solace in prayers. Their interactions with others are guided by kindness and fairness, acknowledging the equality of all individuals in the sight of Allah.

Overall, Tawheed serves as a guiding principle shaping every facet of an individual’s life, from spiritual devotion to moral conduct and interpersonal relationships. It offers a comprehensive framework through which believers find purpose, strength, and direction in their journey through life.

6. Impacts of Tawheed on Social Life
Tawheed, the belief in the oneness of God, have profound impacts on the social fabric of Islamic societies, influencing interactions, relationships, and communal dynamics. Here are the impacts of Tawheed on social life:
A. Equality and Brotherhood
Tawheed fosters a sense of equality and brotherhood among believers. Regardless of social status, ethnicity, or nationality, Muslims consider themselves part of a unified ummah (community) due to their shared belief in the oneness of Allah. For example, during Hajj, Muslims from diverse backgrounds come together, dressed uniformly, illustrating the equality and unity fostered by Tawheed.
B. Justice and Fairness
The belief in Tawheed promotes justice and fairness in social interactions. Understanding that Allah is just and fair encourages individuals to act with justice and fairness in their dealings. For instance, Islamic teachings emphasize equitable distribution of wealth and fair treatment of others, reflecting the principles derived from Tawheed.
C. Community Welfare and Support
Tawheed encourages communal welfare and support. The belief that everything is in the hands of Allah motivates individuals to engage in acts of charity and support for those in need. Islamic institutions such as Zakat (obligatory charity) and Sadaqah (voluntary charity) are manifestations of Tawheed’s impact on supporting the less fortunate within the community.
D. Unity Amid Diversity
Tawheed encourages unity amidst diversity. Islamic societies often comprise diverse cultures and languages, yet the belief in the oneness of God unifies individuals beyond these differences. This unity becomes evident in collective prayers, where Muslims of diverse backgrounds stand shoulder to shoulder in worship, exemplifying unity through Tawheed.
E. Respect for Differences
Tawheed encourages respect for differences while emphasizing the unity of faith. While holding firm to their belief in the oneness of God, Muslims are taught to respect the beliefs and practices of others. This respect stems from the understanding that diversity is a part of Allah’s divine plan.
For example, in a community adhering to Tawheed, individuals engage in collective prayers, breaking social barriers of class and ethnicity. They support each other during times of need, exemplifying solidarity. This community also values justice, ensuring fair treatment and equal opportunities for all members.
In essence, Tawheed shapes Islamic societies by fostering unity, justice, compassion, and communal support. It provides a framework for harmonious social interactions, encouraging individuals to contribute positively to their communities while upholding the principles of monotheism.

7. Conclusion
Tawheed, rooted in the Quran and elaborated upon in the Sunnah, constitutes the cornerstone of Islamic belief. Its significance lies not only in affirming the oneness of Allah but also in guiding every aspect of a Muslim’s life, shaping beliefs, actions, and relationships. Understanding and upholding Tawheed fosters a deep connection with the Divine, guiding believers toward sincerity in worship, ethical conduct, and a profound sense of spiritual fulfilment. Embracing Tawheed is to affirm the essence of Islam itself—a pure and unwavering devotion to the one and only Creator, Allah.

 

Give a general estimate of Holy Prophet’s (pbuh) character in the battle fields as commander.

1. Introduction
Prophet Muhammad (peace be upon him), the last messenger of Islam, exhibited a remarkable character that extended beyond the confines of his prophethood to his role as a military commander. His leadership in various battles showcased a unique blend of qualities, ranging from compassion and mercy to strategic brilliance and unwavering courage. This discussion aims to explore the exemplary character of the Holy Prophet in the battlefield, providing insights into his ethical conduct, tactical acumen, and the profound impact of his leadership on shaping the nascent Muslim community during challenging times.

2. Here are some examples that highlight the Prophet’s character in the battlefield
I. Compassion and Mercy
After the Battle of Badr, where the Muslims achieved a decisive victory, the Prophet demonstrated mercy and compassion. Despite the atrocities committed by the Quraysh before the battle, the Prophet forgave many of the prisoners of war and treated them with kindness.
II. Justice and Fairness
In the Battle of Uhud, when the Muslims faced initial setbacks due to a breach of orders, the Prophet maintained his commitment to justice. Despite sustaining injuries and losing his beloved uncle Hamza, he did not seek revenge but focused on reconciliation and rebuilding the community.
III. Courage and Bravery
During the Battle of Uhud, the Prophet exhibited extraordinary courage by standing firm in the face of adversity. Despite being injured and having lost many companions, he continued to fight, inspiring his followers to do the same.
IV. Strategic Leadership
In the Battle of the Trench (Khandaq), the Prophet demonstrated strategic brilliance by devising a defensive trench around Medina, effectively neutralizing the numerical advantage of the opposing forces. His ability to strategize and make quick decisions played a crucial role in securing the safety of the Muslim community.
V. Humility and Accessibility
The Prophet was known for his humility on the battlefield. He would participate actively in physical work, such as digging the trench during the Battle of the Trench, and he would readily interact with and listen to the advice of his companions.
VI. Prayer and Reliance on Allah
Before any battle, the Prophet would engage in fervent prayer and seek Allah’s guidance. His reliance on divine support and his trust in Allah’s wisdom were central to his character as a commander.
VII. Forgiveness and Reconciliation
After the conquest of Mecca, the Prophet entered the city with humility and forgiveness. Despite years of opposition and persecution, he pardoned many of his former enemies and worked towards reconciliation and unity among the tribes.
VIII. Tactful Negotiation
Before the Battle of Hudaybiyyah, the Prophet engaged in negotiations with the Quraysh to avoid conflict. Despite facing initial resistance, he tactfully negotiated a peace treaty that allowed for a temporary truce and paved the way for peaceful coexistence.
IX. Protection of Non-Combatants
In the midst of battles, the Prophet emphasized the protection of non-combatants, including women, children, and the elderly. He strictly prohibited the killing of civilians and the destruction of property, emphasizing the principles of just war.
X. Lead by Example
The Prophet led by example on the battlefield, demonstrating bravery and commitment. In the Battle of Uhud, he was at the forefront of the conflict, and his resilience in the face of adversity inspired his companions to continue fighting.
XI. Humane Treatment of Prisoners
After the Battle of Khaybar, the Prophet demonstrated kindness and humane treatment towards the prisoners of war. He ensured that they were treated with dignity and that their basic needs were met.
XII. Consultation with Companions
The Prophet consistently sought the counsel of his companions in military matters. Before the Battle of Badr, he engaged in consultation with his companions and considered their opinions, fostering a sense of collective decision-making.
XIII. Swift Response to Injustice
The Prophet responded swiftly to instances of injustice. For example, during the Expedition of Al-Muraisi, when a companion was killed unjustly, the Prophet took immediate action to seek justice and rectify the situation.
XIV. Respect for Agreements
The Prophet upheld the sanctity of agreements and treaties. Even when faced with breaches of agreements by opposing forces, he prioritized maintaining the trust and integrity of the Muslim community.
XV. Teaching Discipline and Order
During the Battle of Uhud, when archers disobeyed orders and left their assigned positions, it resulted in a setback for the Muslims. The Prophet used this as an opportunity to teach the importance of discipline and following commands in military engagements.
XVI. Patience in the Face of Provocation
The Prophet demonstrated remarkable patience in the face of provocations. In the face of insults and abuse during the Treaty of Hudaybiyyah, he remained calm and composed, setting an example of patience and forbearance.

3. Conclusion
In conclusion, the character of Prophet Muhammad (peace be upon him) as a commander in the battles serves as a timeless and inspirational model for leaders across cultures and eras. His commitment to justice, mercy, humility, and strategic wisdom not only secured victories on the battlefield but also laid the foundations for a just and compassionate society. The Prophet’s approach to leadership, characterized by leading through example, seeking consultation, and prioritizing the welfare of all, underscores the enduring relevance of his principles. Through the lens of his military leadership, we glean lessons that extend far beyond the realm of warfare, offering a profound guide for individuals and societies striving for ethical and principled leadership.

 

Describe the rights of women in Islam in the context of current wave the feminist movement

1. Introduction
The rights of women in Islam have been a subject of discussion and debate, especially in the context of the contemporary feminist movement. It is essential to recognize that interpretations and practices regarding women’s rights in Islam can vary among individuals, communities, and countries. While the feminist movement seeks to address issues related to gender equality, empowerment, and justice, it’s important to understand Islam’s stance on women’s rights and how it aligns with or diverges from feminist ideals.

2. Islam, as a religion, recognizes the inherent dignity and worth of both men and women. It grants women a set of rights that were revolutionary in the historical context of the 7th century. Some key aspects of women’s rights in Islam include
I. Equality Before God
Islam emphasizes the fundamental equality of men and women before Allah. Both genders are regarded as spiritual equals, with the opportunity for salvation and rewards based on their deeds rather than their gender.
II. Educational Rights
Islam encourages the pursuit of knowledge for both men and women. The Prophet Muhammad (peace be upon him) stated that seeking knowledge is a duty for every Muslim, male and female.
III. Property Rights
Islamic law grants women the right to own, inherit, and manage their own property. This includes the right to retain their wealth and assets independently of their husbands or male family members.
IV. Marriage and Consent
Islam recognizes the importance of mutual consent in marriage. A woman has the right to accept or reject a marriage proposal, and her consent is a crucial aspect of a valid Islamic marriage.
V. Financial Support
Muslim men are obligated to provide financial support to their wives and families. Women have the right to receive maintenance and financial assistance, and they are not obliged to contribute financially to the household.
VI. Right to Work
Islam does not prohibit women from working, provided that their work is within the bounds of Islamic principles. Women are encouraged to contribute to society and utilize their skills and talents.
VII. Protection from Abuse and Exploitation
Islam condemns any form of abuse or exploitation, and women are entitled to protection from physical, emotional, and financial harm. The Prophet Muhammad (peace be upon him) stressed the importance of treating women with kindness and respect.
VIII. Social and Political Participation
Islam encourages women to actively participate in social and political life. The Prophet Muhammad (peace be upon him) consulted women on various matters, and there are historical examples of women engaging in public affairs during his time.
IX. Right to Seek Divorce
Islam grants women the right to seek divorce under specific circumstances. The concept of “khula” allows a woman to initiate divorce by returning her dowry, providing an avenue for women to dissolve a marriage that may be causing them harm.
X. Breastfeeding Rights
Islam recognizes and emphasizes the rights of nursing mothers. The Quran promotes a two-year period of breastfeeding and obligates fathers to financially support nursing mothers during this time.
XI. Healthcare and Well-Being
Islam places a significant emphasis on the well-being and health of individuals. Women have the right to access healthcare, and the Prophet Muhammad (peace be upon him) stressed the importance of providing medical care to women.
XII. Freedom of Expression
Islam encourages freedom of expression for both men and women. The Prophet’s interactions with his wives and female companions demonstrate a culture of open dialogue and the right of women to express their opinions.
XIII. Islamic Feminism
Some Muslim women identify as Islamic feminists, advocating for gender equality within the framework of Islamic principles. They seek to reconcile feminist ideals with Islamic teachings, challenging patriarchal interpretations and cultural practices that may contradict the spirit of equality in Islam.
XIV. Modesty and Dress Code
While Islam prescribes a modest dress code, interpretations of modesty may vary. Muslim women have the right to choose clothing that aligns with their understanding of modesty, and the concept of hijab is seen by many as a symbol of empowerment and identity.
XV. Legal Testimony
In certain legal matters, the testimony of two women is considered equivalent to that of one man. This has been a subject of debate, with varying interpretations and discussions within the Muslim community regarding its application.
XVI. Islamic Scholarship and Leadership
Women have historically played significant roles in Islamic scholarship and education. Many Muslim women today pursue studies in various fields, including theology, and contribute to Islamic scholarship and community leadership.
While these principles highlight the progressive nature of women’s rights in Islam, challenges and disparities persist in various Muslim-majority societies. The feminist movement often advocates for more expansive rights, challenging cultural practices and interpretations that may restrict women’s opportunities.

3. Conclusion
It is crucial to recognize the diversity of Muslim communities and interpretations within Islam. Many Muslim women actively engage in the feminist discourse, striving to address issues of gender equality while maintaining a connection to their faith. A nuanced and respectful dialogue is essential to bridge gaps and foster understanding between the principles of Islam and the objectives of the feminist movement.

 

Through light in detail on the moral value system of Islam as a significant feature of Islamic civilization.

1. Introduction
Moral values play a pivotal role in shaping the ethos and conduct within Islamic civilization, grounding its societal norms, ethical standards, and individual behaviors. These values are deeply rooted in Islamic teachings and serve as guiding principles for personal conduct, social interactions, and ethical decision-making. 

2. Here’s a detailed exploration of the role of moral values in Islamic civilization, supported by examples
I. Quranic Emphasis on Moral Values
A. Ethical Guidelines
The Quran outlines a comprehensive ethical framework, emphasizing virtues such as honesty, integrity, compassion, justice, humility, and patience.
Example: Quranic verses (16:90) highlight the importance of ethical conduct: “Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.”
B. Emphasis on Truthfulness
The Quran encourages truthfulness and integrity in speech and actions, condemning falsehood and deceit.
Example: Quranic injunctions (33:70) stress the importance of speaking the truth: “O you who have believed, fear Allah and speak words of appropriate justice.”
II. Prophetic Model of Moral Values
A. Exemplary Behavior
The life of Prophet Muhammad (PBUH) serves as a model of moral conduct, exhibiting kindness, compassion, honesty, and fairness in dealings.
Example: The Hadith literature narrates numerous instances of the Prophet’s compassion, honesty, and forgiveness, setting a precedent for moral behavior.
III. Ethical Foundations
A. Justice and Fairness
Islamic ethics emphasize justice in all aspects of life, urging individuals to be fair in their dealings and interactions.
Example: The concept of ‘Adl’ (justice) in Islamic teachings calls for fair treatment in personal, social, and legal matters.
B. Compassion and Mercy
Islam emphasizes compassion and mercy towards fellow beings, urging believers to be kind and benevolent to others.
Example: The teachings encourage believers to show kindness to orphans, the poor, and the needy, reflecting the importance of compassion.
IV. Social Implications
A. Respect and Tolerance
Islamic moral values promote respect and tolerance towards people of diverse backgrounds, cultures, and beliefs.
Example: Quranic verses (49:13) emphasize the value of diversity and mutual understanding among people: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you.”

3. Contemporary Relevance
In contemporary Islamic societies, moral values continue to guide personal behavior, social interactions, and the formulation of ethical standards. Efforts are made to uphold these values in various spheres of life, fostering a society grounded in ethical principles.

4. Conclusion
In summary, moral values in Islamic civilization, as reflected in Quranic teachings, the Prophetic model, ethical foundations, social implications, and their contemporary relevance, serve as a guiding framework for individuals and communities, promoting virtues that contribute to a just, compassionate, and ethical society within the Islamic framework.

 

Write a comprehensive note on Hajj (the pilgrimage) system of Islam and its spiritual, moral and social impacts.

1. Introduction
Hajj, the pilgrimage to the holy city of Mecca, is one of the Five Pillars of Islam and holds profound importance for Muslims worldwide. It is a religious duty that must be undertaken by those who are physically and financially capable at least once in their lifetime. The significance of Hajj is deeply rooted in both the Quranic teachings and the Hadith literature.

“وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ”
And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass

Abu Hurayrah RA said that Prophet SAW gave a sermon and said: “O people, Allah has decreed Hajj upon you so do Hajj” . (Muslim 1337) 

2. Background of Hajj
Hajj, the pilgrimage to the holy city of Mecca, traces its origins back to the time of Prophet Ibrahim (Abraham) and his son Prophet Isma’il (Ishmael). According to Islamic tradition, Ibrahim was instructed by Allah to build the Kaaba, the sacred house of worship, in Mecca. The Kaaba stands as the central focal point for Muslims during their pilgrimage.

3. Kinds of Hajj
In Islam, there are three types of Hajj:
I. Al-Tamattu’ ( التمتع )
This is considered the most common type of Hajj. Pilgrims performing Tamattu’ first complete the Umrah during the months of Hajj (Shawwal, Dhul-Qa’dah, and the first ten days of Dhul-Hijjah), followed by Hajj rituals. After completing Umrah, they exit the state of Ihram until the start of the Hajj rituals.
II. Al-Ifrad ( الإفراد)
Pilgrims performing Ifrad solely intend to perform Hajj without an initial Umrah. They enter into the state of Ihram specifically for Hajj, remaining in that state until completing all the rituals of Hajj.
III. Al-Qiran ( القران)
Those performing Qiran combine the acts of Umrah and Hajj without exiting Ihram between them. They maintain the state of Ihram from the start of Umrah until completing the Hajj rituals.
Each type of Hajj has its distinct procedures and requirements, allowing pilgrims to perform the pilgrimage according to their circumstances and intentions.

4. Hajj Obligations
The obligations of Hajj encompass specific rituals and actions that pilgrims must perform during their pilgrimage to Mecca. These obligations are fundamental components of the Hajj and include:
I. Ihram
Pilgrims enter into the state of Ihram, a sacred state of ritual purity and consecration, typically at designated miqat points before reaching Mecca. They wear simple white garments, symbolizing equality and humility before Allah.
II. Tawaf al-Qudum (Arrival Tawaf)
Upon reaching the Sacred Mosque in Mecca, pilgrims perform Tawaf al-Qudum, circling the Kaaba seven times in a counterclockwise direction.
III. Sa’i between Safa and Marwah
Pilgrims walk back and forth seven times between the hills of Safa and Marwah, commemorating Hagar’s search for water and her trust in Allah’s provision.
IV. Stay in Arafat (Wuquf)
On the 9th day of Dhul-Hijjah, pilgrims gather at Mount Arafat, where they stand in earnest supplication and prayer from noon until sunset. This is considered one of the most critical elements of Hajj.
V. Muzdalifah
After leaving Arafat, pilgrims proceed to Muzdalifah, where they spend the night in prayer and collect pebbles for the symbolic stoning ritual.
VI. Rami al-Jamarat (Stoning of the Pillars)
Pilgrims stone three pillars (representing Satan’s temptation of Ibrahim) by throwing seven pebbles at each pillar, symbolizing the rejection of evil and temptations.
VII. Animal Sacrifice (Qurbani)
Pilgrims perform a symbolic sacrifice of an animal (sheep, goat, cow, or camel) to commemorate Ibrahim’s willingness to sacrifice his son Isma’il. This sacrifice is an integral part of Eid al-Adha.
VIII. Halq or Taqsir (Shaving or Trimming)
Pilgrims, typically men, shave their heads (Halq) or trim their hair (Taqsir) after the completion of the Hajj rituals, symbolizing the release from the state of Ihram.

5. Hajj: Spiritual, Moral, and Social Impacts
I. Spiritual Impact
A. Purification of the Soul
Hajj is considered a journey of purification for the soul. Pilgrims engage in acts of worship, reflection, and repentance, seeking spiritual cleansing and a renewed connection with Allah.
B. Sense of Unity with the Ummah
The spiritual journey of Hajj fosters a sense of unity among Muslims worldwide. Pilgrims come together, regardless of nationality or ethnicity, reinforcing the concept of the Ummah (global Muslim community) and the universal brotherhood in Islam.
C. Submission to the Will of Allah
Hajj symbolizes complete submission to the will of Allah. Pilgrims follow a set ritual, representing the obedience and devotion required of all Muslims. This submission is a central theme in the spiritual development of the pilgrim.
D. Closeness to Allah
The rituals of Hajj bring pilgrims closer to Allah. The circumambulation of the Kaaba, standing on the plain of Arafat, and other acts of worship create an intimate connection between the individual and the Divine.
E. Renewal of Faith
Hajj serves as a profound opportunity for the renewal of faith. Pilgrims often return from the journey with a strengthened commitment to their religious practices, a deeper understanding of Islamic principles, and a heightened awareness of their spiritual responsibilities.
II. Moral Impact
A. Humility and Simplicity
The experience of Hajj encourages humility and simplicity. Pilgrims dress in simple white garments, removing distinctions of class or wealth. This fosters a sense of equality and humility before Allah.
B. Forgiveness and Reconciliation
Pilgrims are encouraged to seek forgiveness and reconcile with others. The rituals, especially the standing at Arafat, provide an opportunity for self-reflection, repentance, and seeking forgiveness from both Allah and fellow humans.
C. Patience and Endurance
The physical challenges of Hajj, including the crowded conditions and rigorous rituals, teach pilgrims patience and endurance. This moral fortitude developed during the pilgrimage can positively impact their behavior in everyday life.
D. Ethical Conduct
The emphasis on ethical conduct and morality is integral to the Hajj experience. Pilgrims are expected to refrain from arguments, conflicts, and negative behaviors, promoting a peaceful and harmonious environment.
E. Social Responsibility
The rituals of Hajj, including the charitable acts and concern for the welfare of others, instill a sense of social responsibility. Pilgrims are encouraged to contribute to the well-being of the community, fostering a spirit of compassion and generosity.
III. Social Impact
A. Cultural Exchange
Hajj serves as a unique platform for cultural exchange. Pilgrims from diverse backgrounds share their traditions and experiences, promoting understanding and unity among Muslims worldwide.
B. Community Bonding
Pilgrims often form strong bonds during Hajj, transcending geographical and cultural differences. The shared spiritual journey creates a sense of community and camaraderie, fostering lasting friendships.
C. Global Solidarity
The sheer magnitude of Hajj, with millions of Muslims converging in one place, highlights the global solidarity of the Muslim Ummah. This collective gathering reinforces a sense of belonging to a larger community with shared values and goals.
D. Tolerance and Respect
The diversity of pilgrims during Hajj promotes tolerance and respect for different cultures and practices. Pilgrims learn to appreciate the rich tapestry of the Muslim world, cultivating a spirit of acceptance and unity.
E. Community Service and Aid
Many pilgrims engage in community service and aid efforts during Hajj. This collective focus on helping others reinforces the social responsibility aspect of the pilgrimage, leaving a positive impact on the communities involved.

6. Conclusion
Hajj serves as a unifying force for Muslims worldwide, bringing them together in a spiritual journey, fostering unity, equality, and submission to Allah’s command. The pilgrimage commemorates the legacy of Prophet Ibrahim (Abraham) and his family’s devotion to God, reinforcing the faith’s core principles of devotion, sacrifice, and submission to the divine will. It is a transformative journey that cleanses the soul, strengthens faith, and serves as a symbol of unity among believers from diverse backgrounds. “Indeed, Safa and Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs ‘umrah – there is no blame upon him for walking between them. And whoever volunteers good – then indeed, Allah is appreciative and Knowing.”

 

Is extremism a challenge to Islam? Discuss in the context of contemporary challenges faced by Muslim Ummah. 

1. Introduction
Extremism poses a significant challenge to Islam, especially in the context of contemporary challenges faced by the Muslim Ummah (global Muslim community). While Islam as a religion promotes peace, justice, and compassion, extremist ideologies that advocate violence, intolerance, and radical interpretations have emerged. Addressing this challenge requires a nuanced understanding of its root causes, socio-political context, and the impact on Muslim communities worldwide.

2. Contemporary Challenges Faced By Mulsim Ummah
I. Misinterpretation and Manipulation of Religious Texts
Extremist groups often exploit and misinterpret religious texts to justify their actions. The selective interpretation of verses without considering their historical and contextual relevance can lead to distorted religious narratives that deviate from the core values of Islam.
II. Political Instability and Conflict
Political instability in various Muslim-majority regions has created fertile ground for extremist ideologies to thrive. Conflicts, such as those in the Middle East and South Asia, have contributed to the rise of radical movements, using grievances and grievances as recruiting tools.
III. Economic Challenges
Economic disparities and lack of opportunities in some Muslim-majority countries create a breeding ground for discontent and frustration. Extremist groups may exploit these circumstances to recruit individuals seeking a sense of purpose and belonging.
IV. Lack of Religious Education
Limited access to quality religious education can leave individuals susceptible to extremist ideologies. Promoting a comprehensive understanding of Islam, including its principles of tolerance and peaceful coexistence, is essential in countering extremist narratives.
V. Geopolitical Dynamics
Geopolitical dynamics and external interventions in Muslim-majority countries can contribute to radicalization. Perceived foreign interference, drone strikes, or military interventions may fuel anti-Western sentiments and contribute to the recruitment efforts of extremist groups.
VI. Social Media and Online Radicalization
The internet and social media platforms have become powerful tools for the dissemination of extremist ideologies. Online radicalization poses a significant challenge, as individuals, especially the youth, can be influenced by extremist propaganda and recruitment efforts.
VII. Sectarian Tensions
Sectarian tensions within the Muslim Ummah contribute to internal divisions. Extremist groups may exploit these divisions to further their agendas, exacerbating conflicts and undermining the unity that Islam encourages among its followers.
VIII. Islamophobia and Marginalization
Islamophobia and marginalization of Muslims in some societies can contribute to feelings of alienation. This sense of exclusion may push some individuals towards extremist ideologies as a form of resistance or empowerment.

3. Addressing the Challenge
I. Promoting Education and Religious Literacy
Encouraging comprehensive religious education that emphasizes the true teachings of Islam, including its values of peace and tolerance, can counteract extremist narratives.
II. Addressing Socio-economic Disparities
Addressing economic disparities and creating opportunities for social mobility can help alleviate grievances that extremist groups often exploit.
III. Community Engagement and Dialogue
Engaging with communities and promoting interfaith and intra-faith dialogue fosters understanding and unity, mitigating the influence of extremist ideologies.
IV. International Cooperation
Addressing the root causes of extremism requires international cooperation. The global community must work together to promote stability, peace, and development in regions affected by extremism.
V. Countering Online Radicalization
Collaborative efforts to monitor and counter online radicalization, along with initiatives to promote positive narratives on social media, are crucial in addressing the digital recruitment tactics of extremist groups.
VI. Promoting Inclusivity and Diversity
Encouraging inclusive policies that embrace diversity and address issues of marginalization and discrimination can contribute to building resilient societies.

4. Conclusion
In conclusion, extremism poses a multifaceted challenge to Islam, intertwined with socio-political, economic, and global dynamics. Addressing this challenge requires a comprehensive and collaborative approach that involves religious leaders, governments, communities, and the international community to counteract radical ideologies and promote the true teachings of Islam.

 

Give suggestions to reform Pakistani Politics keeping in view the different aspects of political system of Islam. 

1. Introduction
Reforming the political landscape in Pakistan in accordance with the principles of Islam is an imperative undertaking that requires a comprehensive and thoughtful approach. Rooted in the teachings of justice, accountability, and inclusivity, Islamic principles provide a robust framework for constructing a political system that aligns with the values of the majority in Pakistan. This endeavor encompasses various facets, including governance structures, economic policies, social justice, and international relations. 

2. The following suggestions aim to present a roadmap for reforming Pakistani politics, drawing inspiration from the rich ethical foundations of Islam to foster a political environment that prioritizes justice, equity, and the welfare of all citizens
I. Rule of Law and Justice
Strengthen the rule of law and ensure justice for all citizens, regardless of their social or economic status. Establish an independent and transparent judiciary that upholds Islamic principles of justice and fairness.
II. Accountability and Transparency
Implement mechanisms to ensure accountability and transparency in government affairs. Establish an independent anti-corruption commission to address issues of corruption, a practice condemned in Islam.
III. Consultative Governance (Shura)
Promote a consultative form of governance, known as Shura in Islamic principles. Encourage decision-making through consultation with scholars, experts, and representatives of the people to ensure a more inclusive and participatory political process.
IV. Islamic Economic System
Align economic policies with Islamic principles, focusing on social justice, wealth distribution, and the prohibition of usury (riba). Promote inclusive economic growth that benefits all segments of society.
V. Protection of Minority Rights
Safeguard the rights of religious and ethnic minorities in Pakistan, ensuring their equal citizenship and protection. Islam emphasizes the protection of minority rights and freedom of religion.
VI. Education and Awareness
Prioritize education and awareness programs that promote Islamic values, ethics, and civic responsibilities. A well-informed and educated citizenry is essential for the success of any political system.
VII. Decentralization of Power
Implement a decentralized governance structure to empower local communities. This aligns with the Islamic concept of “Shura” and allows for more effective and responsive governance at the grassroots level.
VIII. Women’s Participation
Encourage the active participation of women in political and public life. Islam recognizes and supports the role of women in society, and their involvement in decision-making processes should be promoted.
IX. Protection of Human Rights
Strengthen the protection of human rights in accordance with Islamic principles. Ensure the dignity, equality, and freedom of all citizens, respecting the sanctity of life and individual liberties.
X. Civic Engagement and Social Responsibility
Foster civic engagement and social responsibility among citizens. Encourage voluntary community service, philanthropy, and the welfare of the less fortunate, in line with Islamic teachings on social justice.
XI. Media Ethics and Responsibility
Promote media ethics and responsibility, ensuring that media outlets adhere to Islamic values and principles. Encourage the dissemination of accurate and unbiased information to the public.
XII. Conflict Resolution and Diplomacy
Emphasize peaceful conflict resolution and diplomacy in international relations. Islam promotes the resolution of disputes through dialogue and negotiation, and these principles should guide Pakistan’s foreign policy.
XIII. Environmental Stewardship
Integrate environmental sustainability into policies, as Islam emphasizes responsible stewardship of the environment. Implement measures to address climate change and protect natural resources.

3. Conclusion
In conclusion, the transformation of Pakistani politics based on Islamic principles represents a significant opportunity to cultivate a political system that mirrors the ideals of justice, transparency, and social responsibility. As Pakistan navigates the challenges of the contemporary political landscape, incorporating these suggestions can lay the foundation for a more inclusive and accountable governance structure. This journey demands collaboration among political leaders, religious scholars, civil society, and the public to ensure a shared commitment to Islamic values in shaping a political system that reflects the aspirations and ethical foundations of the nation. Through steadfast dedication to these principles, Pakistan can stride toward a political landscape that embodies the spirit of justice and welfare inherent in Islamic teachings.

 

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SOLVED PAST PAPERS OF ISLAMIC STUDIES 2020

Discuss the status and grade of “Tolerance and Forgivness” in the life of the Holly Prophet (PBUH).

1. Introduction
The status and grade of tolerance and forgiveness in the life of the Holy Prophet Muhammad (peace be upon him) are of the highest order. His exemplary conduct and teachings underscored the importance of these virtues, serving as a model for Muslims and humanity at large. One of the Quranic verses that highlights the Prophet Muhammad’s (peace be upon him) tolerance is found in Surah Al-Qalam (68:4):

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
“And indeed, you are of a great moral character.”
This verse acknowledges the exceptional moral character of the Prophet Muhammad (peace be upon him), emphasizing his high standard of conduct, which included qualities such as tolerance, patience, forgiveness, and compassion.

There are numerous hadiths that illustrate the Prophet’s tolerance. One such hadith is reported in Sahih Bukhari, where Aisha (may Allah be pleased with her) describes the Prophet’s behavior:

عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: “كَانَ خُلُقُهُ الْقُرْآنُ”
Aisha reported, “His character was the Qur’an.”
This hadith emphasizes that the Prophet Muhammad’s character was in perfect alignment with the teachings of the Quran. Since the Quran promotes tolerance, forgiveness, and compassion, the Prophet’s life mirrored these virtues, making him a living example of the Quranic principles.

2. Here are key aspects illustrating the Prophet’s exceptional level of tolerance and forgiveness
I. Tolerance in the Face of Persecution
In the early years of Islam in Mecca, the Prophet faced severe persecution and hostility from the Quraysh tribe. Despite enduring personal and physical harm, he maintained a remarkable level of tolerance, responding to aggression with patience and steadfastness.
II. Forgiveness after the Conquest of Mecca
One of the most profound demonstrations of forgiveness occurred after the conquest of Mecca. Despite years of persecution, the Prophet forgave even some of his staunchest enemies. He declared a general amnesty, offering forgiveness and protection to the Meccans.
III. Forgiveness for Personal Attacks
The Prophet forgave individuals who personally attacked him or spread false rumors. A notable example is the case of the Jewish woman who used to throw trash at him. Rather than retaliating, he responded with kindness and concern when she fell ill.
IV. Tolerance toward Different Tribes and Communities
The Prophet demonstrated tolerance by forming alliances and treaties with various tribes and communities, regardless of their background or faith. The Constitution of Medina, a historic document, highlighted principles of tolerance, cooperation, and peaceful coexistence among diverse groups.
V. Compassion and Forgiveness in Personal Relationships
The Prophet displayed compassion and forgiveness in his personal relationships, especially within his family. He forgave the hypocrites in his community and maintained familial ties with individuals who initially opposed his mission.
VI. Tolerance in the Face of Ridicule
The Prophet faced ridicule and mockery from his adversaries, yet he responded with patience and tolerance. Instead of seeking revenge, he engaged in constructive dialogue and invited people to understand the message of Islam.
VII. Tolerance during the Treaty of Hudaybiyyah
The Treaty of Hudaybiyyah, though initially unfavorable to the Muslims, demonstrated the Prophet’s tolerance and strategic foresight. He accepted the terms of the treaty, preventing a potential conflict and establishing the groundwork for peaceful coexistence.
VIII. Model of Forgiveness in Personal Conflicts
In personal conflicts within the Muslim community, the Prophet often forgave those who committed errors or mistakes. He prioritized reconciliation over retaliation, emphasizing the importance of unity within the Muslim Ummah.

3. Conclusion
The Prophet Muhammad’s life serves as a profound illustration of the highest standards of tolerance and forgiveness. His actions and teachings provide a timeless guide for Muslims, emphasizing the transformative power of forgiveness and the strength found in patience and tolerance, even in the face of adversity. The Prophet’s legacy continues to inspire countless individuals to emulate these virtues in their own lives.

 

Write a comprehensive note on the bravery and juridical Wisdom of Hazrat Ali (R.A)

1. Introduction
Hazrat Ali ibn Abi Talib (may Allah be pleased with him) holds a revered position in Islamic history for his unmatched bravery and profound juridical wisdom. As the cousin and son-in-law of the Prophet Muhammad (peace be upon him), Hazrat Ali played a pivotal role in the early development of Islam. His life is characterized by both exceptional courage on the battlefield and unparalleled intellect in matters of jurisprudence.

2. Bravery and Military Prowess
I. Battle of Badr, Uhud, and Khandaq
Hazrat Ali distinguished himself in several key battles, including the Battle of Badr, where he displayed exceptional valor and played a crucial role in the victory of the Muslims. His courage was again evident in the Battle of Uhud and the Battle of Khandaq, where he faced immense challenges but remained steadfast in defense of Islam.
II. Single Combat Excellence
Hazrat Ali’s prowess in single combat was legendary. He engaged in numerous duels, often emerging victorious. Notably, his confrontations with renowned warriors such as Amr ibn Abd Wudd and Marhab are celebrated for their display of unparalleled bravery.
III. The Battle of Khyber
During the Battle of Khyber, Hazrat Ali demonstrated both bravery and strategic acumen. He successfully conquered the fortress of Khyber, a feat that required not only physical strength but also tactical brilliance.

3. Juridical Wisdom and Knowledge
I. Compilation of Nahj al-Balagha
Hazrat Ali is renowned for his profound wisdom and eloquence, as evident in his collection of sermons, letters, and sayings known as Nahj al-Balagha (The Peak of Eloquence). This compilation showcases his deep understanding of moral, ethical, and juridical principles.
II. Qadi (Judge) and Jurist
Hazrat Ali served as the fourth Caliph of Islam and undertook the responsibilities of a Qadi (judge) during the caliphate of the first three Caliphs. His judgements are cited for their fairness, justice, and adherence to Islamic principles.
III. Legal Opinions (Fatwas)
Hazrat Ali provided legal opinions on various matters, and his fatwas are considered valuable sources of guidance in Islamic jurisprudence. His ability to derive legal rulings from the Quran and Sunnah reflects his deep knowledge and understanding of Islamic law.

4. Here are a few Notable Instances of His Judgements
I. The Camel Case (Case of the Lost Camel)
A person came to Hazrat Ali claiming that someone had stolen his camel. After hearing both parties, Hazrat Ali asked the accuser to describe the camel. Instead of immediately pronouncing judgment, he astutely asked the accused to describe the lost camel. Hazrat Ali then matched the descriptions given by both individuals, revealing that there was a misunderstanding. The camel belonged to neither party, but rather it was a similar-looking camel owned by someone else. This judgment showcased Hazrat Ali’s keen sense of discernment and fairness.
II. Justice for a Jewish Citizen
Once, a Jewish man sought justice from Hazrat Ali. During an altercation, the man claimed that Hazrat Ali’s shield had been unlawfully taken from him. In the court, Hazrat Ali ruled in favor of the Jewish man, emphasizing the principles of justice and equality under Islamic law. This act demonstrated Hazrat Ali’s commitment to upholding justice irrespective of the individual’s faith or background.
III. Treatment of the Opposing Forces after the Battle of Jamal
After the Battle of Jamal, where Hazrat Ali faced opposition from certain individuals, he forgave those who had fought against him. Despite the conflict, Hazrat Ali chose reconciliation over retaliation, embodying the Islamic principle of forgiveness and mercy.

5. Humility and Compassion
I. Treatment of the Opposing Forces
Despite his martial prowess, Hazrat Ali displayed remarkable humility and compassion, especially towards defeated enemies. After the Battle of Jamal, he forgave those who had opposed him, exemplifying the Islamic principle of forgiveness.
II. Concern for the Needy
Hazrat Ali was known for his compassion towards the less fortunate. His commitment to social justice and economic equity is reflected in his emphasis on the equitable distribution of wealth and the welfare of the vulnerable.

6. Conclusion
Hazrat Ali’s legacy as a paragon of bravery and juridical wisdom continues to inspire Muslims around the world. His life exemplifies the harmonious integration of physical courage, intellectual prowess, and moral integrity—a rare combination that has earned him a revered status in Islamic history.

 

“The last Sermon of the Holy Prophet (PBUH) is the basic document for awakening of conscious of mankind for human rights”. Discuss.

1. Introduction
Khutba-tul-Wada or the Prophet’s last sermon was delivered on the 9 th of Zilhaj, 10 AH, (632 CE) on Mount Arafa, Makkah. It happens when the Holy Prophet performed his first and last Hajj (pilgrimage). It is also known as Hajj of Farewell because the Holy Prophet (PBUH) bode farewell to the people and did not perform Hajj after it. It is also known as the Hajj of completion because during this Hajj the following verse of the Quran was revealed. “Today I have perfected for you your religion.” Some scholars deemed this sermon as last and it begins with a successive opening: “Oh people hear my words, for it is possible that I may not be able to meet you in this spot in the future.” The last sermon of the Holy Prophet (SAW) was arranged in such a way that it encompasses the structure of the whole life. It was emotional yet impactful for all Muslims from that time till now.
The most beautiful and important message that the Holy Prophet (SAW) was delivered in this sermon about the dignity of man, the rights of men and women, and how to consult your life under the complete teachings of Islam. The Prophet (SAW) said: “Oh People your blood and property (honor and reputation) are respectful for one another, till the day on which you meet your Lord, and any transgression in this behalf is unlawful.”

2. The Last Sermon Is The Basic Documents of Human Rights
I. Uphold Human Dignity
The month of Zilhajj is the most important and significant in the Islamic Calendar. Muslims from all walks of life gathered to seek Allah’s pleasure and to fulfill the fifth pillar of Islam. The Prophet (SAW) equated the sanctity of this month to the sanctity of humankind and life. This indicated the importance of humanity and the value of respecting one another’s life in Islam. The Prophet (SAW) continued his sermon with the statement: “Hurt no one, so nobody may hurt you.” It is undeniably our responsibility to treat people how we want to be treated.
II. Honor And Respect
The Right Of Women Women are not the property of men and there are rights given by Allah (SAW) that no man can take from them. The Prophet (SAW) emphasizes the principles of mutual love, trust, and respect. “O People it is true that you have certain rights concerning your women, but they also have rights over you.” The Prophet (SAW) later mentioned: “Remember, that you have taken them as your wife, only under Allah’s trust and with His permission.”
III. Avoid Economic Inequality
The Prophet (SAW) gave emphasized the importance of socio-economic justice. As mentioned in the sources in a final sermon: “And give your wealth in Zakat.” Economic inequality happens when wealth and opportunity are not equally distributed in society. This may lead to the poor being stranded in the lower socio-economic class. As mentioned in Quran: “Establish your prayers and pay alms-tax (Zakat) and bow down with those who bow down.” (Al-Bakarah). The Holy Prophet (SAW0 also mentioned in the last sermon: “God has forbidden you o take Ushery (riba), therefor all riba obligation shall henceforth wane. Your capital, however, is yours to keep. You will neither inflict nor suffer inequality.”
IV. Do Not Discriminate
“All humankind is from Adam and Eve. An Arab does not have superiority over non-Arab, nor a non-Arab has superiority over Arab; a white does not have superiority over black nor a black has superiority over white – except by piety and good action.” A human is judged entirely by his righteousness, not by his color, race, or socio-economic status.
V. All Claims Trampled
All mankind is the progeny of Adam, and Adam was fashioned out of clay. Now all claims of privileged and superiority and all revenge feuds have been trampled under my feet except for the guardianship of the House of Allah and supplying water for the pilgrimages remains in the same hand as before.
VI. Kindness To Slave
Oh, People look after your slaves. Yes, look after your slaves. Give them to eat what you eat yourself and give them the same cloth that you put on yourself. They are the servant of the Lord and are not to be treated harshly.
VII. Neighbors Deserve Nice Treatment
Prophet (PBUH) said: “I advised you about your neighbor and repeated it many times.”
VIII. Law Of Inheritance
Prophet (SAW) said: “Allah himself has assigned the due share of inheritance to the right holder.” 
IX. Obedience To Amir
Obey those in authority among you and then you will be admitted to paradise. Prophet (SAW) said: “O people, listen and obey even if the Abyssinian slave appointed over you as an Ameer.”
X. Punishment Of Crime
Henceforth the offender alone will be responsible for his offenses. Henceforth neither son shall be apprehended for the crime of his father, nor the father will be apprehended for his son’s crime.

In the last Prophet said it is his duty to deliver this ordinance and advice to those who are not present. Maybe those who are not here may better understand and retain better than you. The Prophet (SAW) said, “Oh people you will be questioned about me, tell me what you will answer?” The people said: “We shall testify that you delivered the truth (religion) and discharged the duty of Prophecy and did well.” The Prophet raised his finger toward heaven and pointed toward the people and said: “O Allah! Bear Witness.”

3. Conclusion
The prophet’s sermon was not only a basic human rights document for his followers but it was also a guideline for the next generation that from now on the Shariah has been completed and each of his follower must adhere to these principles described by him that day. It can be seen that many charters have been formalized across the globe after his demise that were inspired by his address on the day of Arafat. 

 

Discuss in detail the principles and terms & conditions for “Jihad” in the light of Quran and Sunnah.

1. Introduction
“Jihad” is a term often misunderstood and misused in popular discourse. In Islam, Jihad has a broader meaning than just military struggle; it encompasses various forms of striving and exertion. The principles and terms and conditions for Jihad, as outlined in the Quran and Sunnah (teachings and practices of Prophet Muhammad, peace be upon him), emphasize the ethical, defensive, and just nature of this concept. It is crucial to understand Jihad within its proper context and within the ethical framework provided by Islam. One of the Quranic verses that addresses the concept of Jihad is found in Surah Al-Baqarah (2:190):

وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ
“And fight in the cause of Allah those who fight you, but do not transgress. Indeed, Allah does not like transgressors.”
This verse emphasizes the defensive nature of Jihad and the prohibition of aggression. Muslims are allowed to fight in self-defense against those who initiate hostilities but are prohibited from transgressing the bounds of justice.

A well-known Hadith related to Jihad is narrated by Abdullah ibn Umar (may Allah be pleased with him). The Prophet Muhammad (peace be upon him) said:

“The Mujahid is he who strives against his own soul for the sake of Allah, and the Muhajir (emigrant) is he who abandons what Allah has prohibited.”
(Sahih Muslim)
This Hadith broadens the concept of Jihad beyond physical struggle, highlighting the internal spiritual struggle against one’s own desires and sins. It underscores the multifaceted nature of Jihad, encompassing both the internal and external dimensions of striving in the way of Allah.

2. Here are some key principles and conditions for Jihad based on Quranic verses and Prophetic traditions
I. Spiritual Struggle
The term “Jihad” is derived from the Arabic root “J-H-D,” which means to strive or struggle. The Quran often refers to Jihad in the context of spiritual struggle against one’s own desires, sins, and the challenges of life. This internal Jihad (Jihad al-Nafs) is considered the greater Jihad.
II. Defensive Nature
The Quran allows for defensive warfare in self-defense. Muslims are permitted to engage in physical Jihad when faced with aggression or persecution. The Quran says, “And fight in the cause of Allah those who fight you, but do not transgress. Indeed, Allah does not like transgressors” (Quran 2:190).
III. Just Cause
Jihad is permissible only for a just cause and in self-defense. The Quran strictly prohibits aggression and the use of force for expansionist or oppressive purposes. Muslims are commanded to fight against tyranny and oppression but must do so justly.
IV. Proportionality and Avoidance of Harm
Islamic principles emphasize proportionality in warfare. Excessive force and causing harm to non-combatants, including women, children, and the elderly, are strictly forbidden. The Prophet Muhammad (peace be upon him) prohibited killing non-combatants, destroying crops, and harming religious leaders or places of worship.
V. Permission from Authorities
Engaging in armed conflict, especially organized warfare, requires proper authorization from legitimate authorities. Individuals or groups cannot unilaterally declare Jihad without proper authority. The decision to go to war must be made by those with the necessary political and religious authority.
VI. Mercy and Compassion
The Prophet Muhammad (peace be upon him) emphasized the humane treatment of prisoners of war and the injured. He prohibited mutilation, the killing of captives, and harming non-combatants. Mercy and compassion are integral aspects of Jihad, even in times of conflict.
VII. Exhausting Diplomatic Means
Islamic teachings emphasize the importance of exhausting diplomatic and peaceful means before resorting to armed conflict. The Quran encourages Muslims to seek peaceful resolutions and enter into treaties when possible.
VIII. Jihad as a Last Resort
Jihad in the form of armed struggle is considered a last resort, to be undertaken only when all peaceful means fail and Muslims are facing severe persecution. The Quran states, “And fight them until there is no fitnah and until the religion, all of it, is for Allah” (Quran 8:39).
IX. Observance of Ceasefires and Truces
The Prophet Muhammad (peace be upon him) entered into treaties and truces with various tribes, emphasizing the importance of honoring agreements. Islamic teachings highlight the obligation to observe the terms of ceasefires and truces.
X. Intention and Sincerity
Jihad, like any other act of worship, requires a pure and sincere intention. The goal should be to uphold justice, defend the oppressed, and seek the pleasure of Allah, not for personal gain, power, or territorial expansion.

3. Conclusion
In summary, Jihad in Islam encompasses both spiritual and physical aspects. The physical aspect, often associated with armed struggle, is strictly regulated by principles of justice, proportionality, and self-defense. It is crucial to understand Jihad within the broader ethical framework provided by Islamic teachings, and to avoid misinterpretations that lead to extremism or violence.

 

Analyze the Madina Accord as a “Social Contract” in detail.

1. Introduction
The Madina Accord, also known as the Constitution of Medina (Dustur al-Madinah), serves as a remarkable example of a “social contract” in the early history of Islam. Formulated by Prophet Muhammad (peace be upon him) upon his migration to Medina in 622 CE, the document established a framework for governance, social relations, and coexistence among the diverse communities in the city. 

2. Analyzing the Madina Accord as a social contract involves examining its key features and implications
1. Inclusivity and Pluralism
The Madina Accord recognized the diversity of the population, including Muslims, Jews, and other tribal groups. It ensured equal rights and protection for all residents, fostering a sense of inclusivity and pluralism. This emphasis on coexistence laid the foundation for a harmonious society.
2. Establishment of a Community (Ummah)
The social contract created a sense of unity among the diverse communities, establishing them as one community or Ummah. This concept of Ummah emphasized mutual cooperation, solidarity, and shared responsibility in building a cohesive society.
3. Legal Framework and Governance
The Madina Accord outlined a legal framework for governance, detailing the rights and responsibilities of various groups within the city. It established a system of justice, with disputes resolved according to the principles of justice and equity derived from Islamic teachings.
4. Defense and Mutual Support
An essential aspect of the Madina Accord was the commitment to mutual defense. The various tribes agreed to stand united in the face of external threats, showcasing a collective responsibility for the security and well-being of the community.
5. Economic Cooperation
Economic aspects were addressed in the social contract, emphasizing cooperation in trade and commerce. The Accord promoted economic interactions among the various communities, fostering an environment of shared prosperity.
6. Equality Before the Law
The Madina Accord emphasized equality before the law. It stated that all residents, regardless of their religious or tribal affiliations, would be treated equally in matters of justice. This commitment to justice reinforced the principles of fairness and impartiality.
7. Religious Freedom
The social contract guaranteed religious freedom, allowing each community to practice its faith without interference. The Accord recognized the autonomy of religious groups in matters of personal status and worship, ensuring the protection of religious rights.
8. Resolution of Disputes through Mediation
The Madina Accord included provisions for resolving disputes through mediation and negotiation, promoting peaceful solutions over conflict. This approach aligned with Islamic teachings that encourage the peaceful resolution of disputes.
9. Flexibility and Adaptability
The Madina Accord exhibited flexibility and adaptability to accommodate the evolving needs of the growing community. This adaptability allowed for the inclusion of new communities and tribes into the social contract, ensuring its relevance over time.

3. Conclusion
In summary, the Madina Accord serves as a remarkable example of a social contract that facilitated the harmonious coexistence of diverse communities under the leadership of Prophet Muhammad (peace be upon him). Its principles of inclusivity, justice, defense, and economic cooperation laid the groundwork for a stable and thriving society, emphasizing the importance of mutual respect and shared values. The Madina Accord remains a historical model of governance and social contract theory in the Islamic tradition.

 

“Islam teaches the lesson of human respect and dignity irrespective of colour, race and creed”. Discuss. 

1. Introduction
Indeed, Islam places a profound emphasis on human respect and dignity, irrespective of factors such as color, race, or creed. The teachings of Islam promote equality, justice, and compassion, fostering an inclusive and respectful society. 

2. Here are key aspects that illustrate Islam’s commitment to human respect and dignity:
I. Universality of Humanity
Islam teaches that all human beings share a common origin and are part of the same human family. The Quran states, “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you” (Quran 49:13). This verse emphasizes that diversity is a means for recognition, not discrimination.
II. Equality Before Allah
Islam asserts the fundamental equality of all individuals before Allah. In the eyes of God, the worth of a person is determined by their piety and righteous deeds, not by external factors. Prophet Muhammad (peace be upon him) emphasized this equality in his Farewell Sermon, stating, “All mankind is from Adam and Eve; an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black, nor a black has any superiority over a white.”
III. Rejection of Racism
Islam categorically rejects racism and prejudice based on color or ethnicity. The Prophet Muhammad (peace be upon him) demonstrated this by appointing Bilal ibn Rabah, a former Abyssinian slave, as the first muezzin (caller to prayer) in Islam, breaking the prevalent racial norms of the time
IV. Social Justice
Islamic teachings emphasize the importance of social justice and the equitable treatment of all individuals. The Quran states, “And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness” (Quran 5:8). This directive encourages Muslims to be just and fair, irrespective of the backgrounds of others.
V. Brotherhood and Sisterhood in Islam
Islam promotes the concept of brotherhood and sisterhood among its followers. The Prophet Muhammad (peace be upon him) said, “The believers are like one body in their mutual love and affection. If one limb is injured, the whole body responds with sleeplessness and fever.”
VI. Compassion and Mercy
Islam teaches followers to be compassionate and merciful towards all people. The Quran describes Prophet Muhammad as “a mercy to the worlds” (Quran 21:107), emphasizing the universal nature of his mission.
VII. Equality in Worship
All individuals, regardless of their background, are equal in the eyes of Allah during acts of worship. Standing side by side in prayer, Muslims exemplify the universality of the Islamic message.
VIII. Prohibition of Backbiting and Slander
Islam prohibits backbiting and slander, emphasizing the importance of safeguarding an individual’s reputation and dignity. The Quran warns against the harmful consequences of spreading false information about others.

3. Conclusion
In summary, Islam’s teachings on human respect and dignity transcend the boundaries of color, race, and creed. The religion emphasizes the intrinsic value of every individual, promoting a society that upholds justice, equality, and compassion. These principles have profound implications for fostering harmony and understanding among people of diverse backgrounds, contributing to a world where respect for human dignity is a fundamental guiding principle.

 

“Islamic Financial and Economic system is the solution of the human financial problems”. Discuss.

1. Introduction
The Islamic financial and economic system has garnered attention for its distinctive approach, rooted in the principles of Sharia, or Islamic law. Beyond merely offering financial solutions, proponents assert that this system serves as a comprehensive remedy for various human financial problems. With its ethical foundations, risk-sharing mechanisms, and emphasis on social justice, the Islamic financial and economic system aims to address economic challenges while fostering a more equitable and sustainable financial landscape. In exploring its principles and applications, one can discern the potential of this system to offer viable solutions to the multifaceted financial issues faced by individuals and societies.

2. Here are key points supporting the idea that the Islamic financial and economic system offers solutions to human financial problems
I. Ethical Foundations
Islamic finance operates within a framework of ethical and moral principles. Transactions are guided by Sharia, which prohibits engaging in activities harmful to society, such as usury (riba) and speculative transactions without underlying assets (maisir). This ethical foundation ensures financial practices contribute positively to individuals and society.
II. Risk-Sharing and Fair Trade
Islamic finance encourages risk-sharing and fair trade practices. Profit-and-loss sharing mechanisms, such as Mudarabah and Musharakah, foster a more equitable distribution of risks and returns. This contrasts with conventional finance, where risks are often transferred disproportionately to one party.
III. Wealth Distribution and Social Justice
Zakat, one of the Five Pillars of Islam, mandates the distribution of a portion of wealth to the less fortunate. This practice contributes to alleviating poverty and fostering social justice. In addition to Zakat, Islamic finance encourages other forms of charitable giving (Sadaqah) and emphasizes responsible wealth management.
IV. Prohibition of Usury (Riba)
The Islamic financial system prohibits usury, considering it exploitative and detrimental to economic stability. This prohibition ensures that financial transactions are conducted on fair and just terms, preventing the concentration of wealth in the hands of a few.
V. Asset-Backed Financing
Islamic finance often involves asset-backed financing, where transactions must be tied to tangible assets or services. This reduces the likelihood of speculative bubbles and promotes investments in real economic activities, contributing to long-term economic stability.
VI. Economic Stability
The Islamic economic system discourages excessive speculation and trading in derivatives, aiming to prevent financial crises. The focus on real economic activities fosters a more stable and sustainable economic environment.
VII. Environmental and Social Responsibility
Islamic finance encourages environmentally and socially responsible practices. Investments that harm the environment or exploit vulnerable communities are discouraged, aligning with the principles of responsible and sustainable finance.
VIII. Business Ethics
Business transactions in Islamic finance are guided by ethical considerations, promoting honesty, transparency, and fair dealing. Unethical business practices, such as insider trading and deception, are strictly prohibited.
IX. Accountability and Governance
Islamic finance emphasizes accountability and good governance. Financial institutions are required to operate transparently, and their activities are subject to ethical scrutiny by Sharia boards. This reduces the risk of corruption and financial misconduct.
X. Economic Participation
Islamic finance encourages economic participation and entrepreneurship. The prohibition of usury and emphasis on ethical practices create an environment conducive to entrepreneurship and innovation.

3. Conclusion
In a world grappling with economic disparities, ethical concerns, and the need for sustainable financial practices, the Islamic financial and economic system stands as a compelling alternative. Its emphasis on ethical conduct, wealth distribution, and economic participation provides a framework that goes beyond profit-making to prioritize the well-being of individuals and communities. While the implementation of Islamic finance may vary, its core principles offer valuable insights for creating a financial system that aligns with broader societal values. By addressing human financial problems through the lenses of justice, equity, and responsible economic conduct, the Islamic financial and economic system presents a vision that resonates with those seeking a more inclusive and ethically grounded approach to finance.

 

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SOLVED PAST PAPERS OF ISLAMIC STUDIES 2021

What is belief in the Day of Judgment ? Explore its effects on individual and collective lives of human beings. 

1. Introduction
In Islam, belief in the Day of Judgment (Yawm al-Qiyamah) is a fundamental tenet of faith. It is one of the six pillars of Islamic belief, and Muslims consider it to be a crucial aspect of their religious worldview. The concept of the Day of Judgment is rooted in the Quran, which is the holy book of Islam, and the sayings of the Prophet Muhammad, known as Hadith.
The Day of Judgment is believed to be the final day of reckoning when every individual will be resurrected and held accountable for their deeds during their earthly life. Muslims believe that on this day, God (Allah) will judge each person’s actions, weighing their good deeds against their bad deeds. The outcome of this judgment will determine whether an individual will be rewarded with eternal paradise or subjected to punishment in hell.
The Quran describes the events of the Day of Judgment in vivid detail, including the resurrection of the dead, the presentation of deeds recorded in a person’s book of deeds, the crossing of the Sirat (bridge), and the ultimate destination of paradise or hell.
Belief in the Day of Judgment serves as a moral and ethical compass for Muslims, encouraging them to lead righteous lives and adhere to the principles of justice, compassion, and accountability. The concept emphasizes the importance of personal responsibility and the belief that all actions, whether big or small, will ultimately be taken into account in the divine judgment.

2. Belief in the Day of Judgment has profound effects on both the individual and collective lives of Muslims. Here are some of the key impacts
I. Individual Lives
A. Moral and Ethical Guidance
Belief in the Day of Judgment provides a strong moral framework, encouraging individuals to lead righteous lives and adhere to ethical principles.
The fear of being held accountable in the afterlife motivates believers to avoid sinful actions and strive for virtuous behavior.
B. Personal Responsibility
Individuals recognize that their actions have consequences beyond this life, fostering a sense of personal responsibility.
The belief reinforces the idea that each person is accountable for their deeds, promoting a heightened awareness of one’s choices and behaviors.
C. Spiritual Development
The awareness of the Day of Judgment motivates believers to engage in spiritual practices such as prayer, fasting, and charity to strengthen their connection with God.
It encourages individuals to seek forgiveness and repentance for their sins, fostering spiritual growth and self-improvement.
D. Endurance in Trials
Belief in the afterlife provides comfort during times of adversity and challenges, as individuals see difficulties as tests that contribute to their overall judgment.
The concept of an ultimate reward in the hereafter helps individuals endure hardships with patience and perseverance.
II. Collective Lives
A. Social Justice
The belief in divine justice on the Day of Judgment motivates believers to work towards establishing justice in the earthly realm.
Muslims are encouraged to advocate for fairness, equality, and compassion in their societies, addressing issues such as poverty, oppression, and corruption.
B. Community Cohesion
The shared belief in the Day of Judgment creates a sense of community among Muslims, as they collectively strive to live according to Islamic principles.
Communities often come together to support one another, fostering a sense of unity and brotherhood.
C. Ethical Business Practices
Believers are encouraged to engage in fair and ethical business practices, knowing that dishonesty or exploitation will be taken into account on the Day of Judgment.
This contributes to the development of an ethical economic framework within Muslim communities.
D. Charitable Activities
The belief in accountability encourages Muslims to engage in charitable activities, as acts of kindness and generosity are seen as positive deeds that contribute to one’s overall judgment.
Islamic charities and philanthropic efforts are often motivated by the understanding of the consequences of one’s actions in the afterlife.

3. Conclusion
In summary, the belief in the Day of Judgment shapes both individual and collective lives by providing a moral compass, fostering personal responsibility, promoting social justice, building community cohesion, guiding ethical behavior, and encouraging charitable activities. It serves as a powerful motivator for Muslims to lead virtuous lives and contribute positively to their communities.

 

Islam provides better rights to men and women than all other religions. Explore with arguments. 

1. Introduction
It is important to approach discussions about the rights of men and women in different religions with sensitivity and recognizing the diversity within each faith. While it is true that Islam, like many other religions, has evolved interpretations and practices over time, some argue that Islam provides better rights to men and women compared to other religions. 

2. Here are some arguments often presented in favor of this perspective
I. Equality in the Eyes of God
Islam emphasizes the fundamental equality of all individuals before God. The Quran explicitly states in Surah Al-Hujurat (49:13), “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you.”
This principle underscores the equality of men and women, highlighting that piety and righteousness are the criteria for distinction.
II. Legal Rights
Islamic law, or Sharia, provides certain legal rights to women. For example, women have the right to own and manage their property independently, and they are entitled to financial support from their husbands.
In matters of inheritance, Islamic law prescribes fixed shares for female heirs, ensuring they receive a portion of the deceased’s estate.
III. Educational Rights
Islam encourages the pursuit of knowledge for both men and women. The Prophet Muhammad is reported to have said, “Seeking knowledge is mandatory for every Muslim,” without specifying gender.
Throughout Islamic history, many women scholars have made significant contributions to various fields, challenging stereotypes about women’s educational capabilities.
IV. Right to Work
Islam does not prohibit women from working or engaging in business. The Prophet’s first wife, Khadijah, was a successful businesswoman.
While there may be cultural variations in the interpretation and implementation of these principles, Islamic teachings support the idea that women can pursue careers and economic independence.
V. Protection of Dignity and Modesty
Islam places a strong emphasis on modesty and dignity for both men and women. Modesty is considered a virtue, and dress codes are designed to preserve the dignity and honor of individuals.
While opinions on dress codes may vary, some argue that the emphasis on modesty protects women from objectification and exploitation.
VI. Social and Family Rights
Islam acknowledges and protects the rights of women within the family. Women are entitled to be treated with kindness and respect by their husbands.
Mothers, in particular, are given great importance, with the Prophet Muhammad stating that “Paradise lies at the feet of mothers,” emphasizing the significance of honoring and caring for mothers.
VII. Marriage Rights
Islam grants women the right to choose their spouses, and mutual consent is a fundamental requirement for a valid Islamic marriage.
Women have the right to financial support (nafaqah) from their husbands, including housing, clothing, and other necessities.
VIII. Legal Testimony
While there are debates on this issue, Islamic law traditionally allows women to testify in legal matters. However, the weight of a woman’s testimony may be considered half that of a man in certain contexts, leading to discussions and reinterpretations.
IX. Prohibition of Infanticide
In pre-Islamic Arabia, the practice of burying newborn girls alive was prevalent. Islam strongly condemned this practice and established the sanctity of female life.
X. Political Participation
Islam does not inherently restrict women from political participation. Throughout history, there have been instances of Muslim women serving as political leaders, advisors, and scholars.
XI. Prohibition of Forced Marriages
Islamic teachings emphasize the importance of mutual consent in marriage. Forced marriages are not in line with Islamic principles, and both parties must willingly agree to the marriage.
XII. Social Welfare
Islam encourages the provision of social welfare and support for those in need, and this includes women. The concept of zakat (charitable giving) is one way in which wealth is distributed to address societal needs, including supporting vulnerable women.
XIII. Abolition of Pre-Islamic Practices
Islam sought to abolish harmful pre-Islamic practices that negatively impacted women, such as the prevalent custom of burying female infants alive.
XIV. Access to Religious Spaces
In many Islamic societies, women have access to mosques and participate in congregational prayers. While practices may vary, the principles of inclusivity and equal access are emphasized.
XV. Influence of Muslim Women Scholars
Throughout Islamic history, there have been influential women scholars and jurists who have contributed significantly to Islamic thought and jurisprudence.
XVI. Promotion of Compassion and Justice
Islamic teachings emphasize the virtues of compassion, justice, and kindness. These principles are meant to guide the interactions and relationships between men and women.

3. Conclusion
It’s essential to recognize that interpretations and practices within Islam can vary, and there may be ongoing debates and discussions about the implementation of these principles. The perception of women’s rights in Islam can also be influenced by cultural and regional factors, as well as individual beliefs and practices.

 

Comment on the teachings of Islam regarding co-existence in a multi-faith society.

1. Introduction
Islam, as outlined in its core teachings found in the Quran and the practices of Prophet Muhammad, encourages co-existence in a multi-faith society. The Quran emphasizes the idea of religious pluralism, recognizing the existence of diverse religious communities. 

2. Here are key teachings and principles that promote co-existence in a multi-faith society within Islamic teachings
I. Freedom of Religion
The Quran explicitly states in Surah Al-Baqarah (2:256), “There shall be no compulsion in [acceptance of] the religion.” This verse underscores the principle that individuals have the right to choose their religion, and no one should be forced to accept or adhere to Islam.
II. Respect for People of the Book
Islam recognizes the “People of the Book,” referring to Jews and Christians who follow their respective scriptures. The Quran acknowledges their monotheistic beliefs and calls for respectful co-existence. Surah Al-Imran (3:64) states, “Say, ‘O People of the Scripture, come to a word that is equitable between us and you.'”
III. Dialogue and Understanding
The Quran encourages dialogue and peaceful interaction with people of other faiths. Surah Al-Ankabut (29:46) states, “And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them, and say, ‘We believe in that which has been revealed to us and revealed to you. And our God and your God is one; and we are Muslims [in submission] to Him.'”
IV. Justice and Fairness
Islamic teachings emphasize the principles of justice and fairness for all, regardless of faith. Surah Al-Ma’idah (5:8) instructs, “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives.”
V. Common Humanity
Islam recognizes the shared humanity of all individuals. Surah Al-Hujurat (49:13) states, “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.”
VI. Tolerance and Kindness
The teachings of Islam emphasize tolerance and kindness towards those of different faiths. Prophet Muhammad’s Charter of Medina, a historical document, outlined the rights and responsibilities of various religious communities living together in Medina.
VII. Protection of Religious Places
Islam calls for the protection of religious places of worship. The Quran mentions the sanctity of synagogues, churches, and mosques, emphasizing the importance of respecting each other’s places of worship.
VIII. Mutual Cooperation for Good
Islam encourages cooperation with people of other faiths in matters of common good and social welfare. Muslims are encouraged to work collaboratively with others for the betterment of society.

3. Conclusion
While these principles exist within Islamic teachings, it’s essential to acknowledge that interpretations and practices can vary among Muslims and within different cultural contexts. Additionally, historical and contemporary events may impact the perception and implementation of these teachings in multi-faith societies. The overarching message, however, is one of tolerance, understanding, and peaceful co-existence.

 

Islamophobia is a sign of extremism. Give suggestions for its remedy. 

1. Introduction
It’s important to clarify that Islamophobia itself is not a direct sign of extremism, as holding negative views about Islam or Muslims does not necessarily imply engagement in extremist activities. Islamophobia is, however, a manifestation of prejudice, bias, or discrimination against Islam and its followers. While Islamophobia does not inherently lead to extremism, there can be instances where it intersects with extremist ideologies or contributes to an environment conducive to extremism. 

2. Here are some points to consider
I. Islamophobia and extremism are correlated in certain contexts, but one does not directly cause the other. Not everyone who holds Islamophobic views becomes an extremist, and many individuals strongly oppose both Islamophobia and extremism.
II. Extremist groups may exploit Islamophobic sentiments to further their agendas. They could use anti-Muslim rhetoric as a recruitment tool, capitalizing on grievances and fostering a sense of identity among individuals who feel marginalized.
III. Widespread Islamophobia can contribute to the alienation of Muslim communities, creating an environment where some individuals may feel disconnected from society. This sense of isolation can be exploited by extremists who offer a sense of belonging and purpose.
IV. Islamophobia, along with other factors such as social, economic, or political grievances, can contribute to a person’s vulnerability to radicalization. Extremists may target individuals who feel marginalized or victimized due to Islamophobic attitudes.

3. Here are some suggestions for remedying Islamophobia
I. Education and Awareness
A. Promote Cultural Understanding
Encourage educational programs that foster cultural understanding, diversity appreciation, and religious literacy. These programs should aim to dispel misconceptions and stereotypes about Islam and Muslims.
B. Incorporate Diverse Perspectives
Integrate diverse perspectives into educational curricula to provide a more accurate portrayal of Islamic history, culture, and contributions.
II. Community Engagement
A. Interfaith Dialogue
Facilitate interfaith dialogue and community engagement to build bridges of understanding between different religious and cultural groups.
B. Public Events and Workshops
Organize public events, workshops, and seminars that focus on dispelling myths about Islam and fostering positive interactions between communities.
III. Media Literacy
A. Promote Responsible Reporting
Encourage media outlets to report responsibly, avoiding sensationalism and stereotyping. Promote accurate and balanced portrayals of Muslims in the media.
B. Media Literacy Education
Promote media literacy education to help individuals critically analyze and interpret information, reducing susceptibility to biased narratives.
IV. Government Policies
A. Anti-Discrimination Legislation
Advocate for and support robust anti-discrimination legislation that protects individuals from discrimination based on religion or ethnicity.
B. Law Enforcement Training
Ensure law enforcement agencies receive training on cultural sensitivity and religious diversity to prevent profiling and discriminatory practices.
V. Public Awareness Campaigns
A. Publicize Positive Contributions
Develop and disseminate public awareness campaigns highlighting the positive contributions of Muslims in various fields, such as science, arts, education, and community service.
B. Challenge Stereotypes
Create initiatives to challenge and counteract negative stereotypes and misinformation about Islam and Muslims.
VI. Leadership and Representation
A. Encourage Muslim Representation
Promote increased representation of Muslims in various sectors, including politics, media, and business, to counter stereotypes and misconceptions.
B. Leadership Role Models
Highlight positive Muslim role models and leaders who contribute positively to their communities and society at large.
VII. Interpersonal Engagement
A. Community Outreach Programs
Establish community outreach programs that encourage positive interactions between Muslims and non-Muslims. Foster environments where people can ask questions and engage in open dialogue.
B. Cultural Exchanges
Encourage cultural exchanges and initiatives that bring people of different backgrounds together, fostering mutual understanding and friendship.
VIII. Online Platforms
A. Social Media Campaigns:
Leverage social media platforms to counter Islamophobia, share positive narratives, and engage in conversations that promote understanding.
B. Online Resources
Develop and disseminate online resources that provide accurate information about Islam and address common misconceptions.
IX. Political Will
A. Political Leadership
Encourage political leaders to condemn Islamophobia and take a stand against discriminatory policies or rhetoric. Political will can play a crucial role in shaping public attitudes.
X. Legal Advocacy
A. Legal Support
Support organizations and initiatives that provide legal aid and advocacy for individuals who have experienced discrimination or hate crimes due to their religion.

4. Conclusion
It’s crucial to address Islamophobia not only for the well-being of Muslim communities but also to counteract potential contributions to extremism. Combating both Islamophobia and extremism requires efforts in education, community engagement, political discourse, and the promotion of tolerance and understanding. By fostering a more inclusive society, it becomes possible to mitigate the conditions that may contribute to extremism.

 

Express the principles of accountability of rulers according to the Holy Quarn and Sunnah. 

1. Introduction
The principles of accountability for rulers in Islam are derived from both the Holy Quran, which is the primary religious text in Islam, and the Sunnah, which refers to the practices and sayings of Prophet Muhammad (peace be upon him). 

2. Here are some key principles regarding the accountability of rulers in Islam
I. Divine Accountability
Quranic Basis: Rulers are reminded in the Quran that they will be held accountable by Allah for their actions and decisions. They are entrusted with authority, and they will be answerable for how they use that authority.
Verse (Quran 4:58): “Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.”
II. Justice and Fairness
Quranic Emphasis: The Quran stresses the importance of justice and fairness in governance. Rulers are expected to uphold justice, protect the rights of their subjects, and avoid oppression.
Verse (Quran 16:90): “Indeed, Allah commands justice, good conduct, and liberality to kith and kin. And He forbids all shameful acts, injustice, and rebellion; and He instructs you, so that you may be reminded.”
III. Responsibility to the People
Prophetic Guidance: The Sunnah provides guidance on the responsibility of rulers to their subjects. Prophet Muhammad emphasized that rulers are servants of the people and should prioritize their welfare.
Hadith: “All of you are shepherds and each of you is responsible for his flock. A ruler is a shepherd and responsible for his subjects.”
IV. Trust and Accountability
Quranic Reminder: Rulers are reminded that the authority bestowed upon them is a trust (amanah) from Allah. They will be held accountable for how they discharge this trust.
Verse (Quran 57:13): “On the Day the hypocrite men and hypocrite women will say to those who believed, ‘Wait for us that we may acquire some of your light.’ It will be said, ‘Go back behind you and seek light.’ And a wall will be placed between them with a door, its interior containing mercy, but on the outside of it is torment.”
V. Consultation (Shura)
Quranic Guidance: The Quran encourages rulers to consult with their advisors and the community in matters of governance. Shura (consultation) is seen as a way to ensure inclusivity and collective decision-making.
Verse (Quran 42:38): “And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend.”
VI. Humility and Service
Prophetic Example: Prophet Muhammad set an example of humility and service. Rulers are reminded to serve the people with humility and to avoid arrogance.
Hadith: “The leaders are the servants of the people.”
VII. Adherence to Islamic Principles
Quranic Guidance: Rulers are expected to govern in accordance with Islamic principles and to promote the well-being of the people by upholding moral and ethical standards.
Verse (Quran 3:110): “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.”

3. Conclusion
These principles emphasize the importance of justice, accountability, humility, and service in governance. Islamic teachings underscore that rulers, like all individuals, are accountable to Allah for their actions and decisions, and they are reminded to fulfill their responsibilities with a sense of duty and justice.

 

Explore the importance of Sufism to spread out Islam. Is the amelioration of current deviation possible through Sufism? 

1. Introduction
Sufism, a mystical and contemplative dimension of Islam, has played a significant role historically in spreading and preserving the teachings of Islam. While Sufism emphasizes the inner, spiritual aspects of Islam, it has often contributed to the broader dissemination of Islamic values and practices. However, the question of whether Sufism can ameliorate current deviations within the Muslim world is complex and depends on various factors.

2. Importance of Sufism in Spreading Islam
I. Cultural Adaptation
Sufism often adapts to local cultures and traditions, making Islam more accessible to diverse communities. This adaptability has facilitated the spread of Islam in various regions.
II. Bridge to Spiritual Understanding
Sufi practices focus on spiritual experiences and a direct connection with Allah. This emphasis on the inner dimension of faith can be a bridge for individuals seeking a deeper understanding of Islam.
III. Promotion of Tolerance
Many Sufi orders emphasize love, tolerance, and respect for all human beings. This emphasis on unity and compassion can help counteract divisive ideologies and promote peaceful coexistence.
IV. Humanitarian Work
Sufi orders often engage in charitable and humanitarian activities. Their commitment to serving humanity aligns with the principles of social justice and compassion found in Islam, contributing to positive perceptions of the faith.
V. Cultural Expressions
Sufism has inspired a rich tradition of Islamic art, music, and poetry. These cultural expressions can appeal to people on an emotional level, fostering a connection with the beauty and spirituality of Islam.

3. Potential for Ameliorating Deviations
I. Spiritual Remedy
Sufism emphasizes spiritual development and the purification of the soul. This focus on inner transformation may help counteract extremism by addressing the root causes of deviant ideologies.
II. Promotion of Tolerance
Sufism’s emphasis on love, tolerance, and respect for diversity could serve as a counter-narrative to radical ideologies that promote intolerance and violence.
III. Community Building
Sufi communities often emphasize communal harmony and unity. By fostering strong, inclusive communities, Sufi practices may contribute to countering divisions within the Muslim world.
IV. Interfaith Dialogue
Some Sufi orders actively engage in interfaith dialogue, promoting understanding and cooperation between people of different faiths. This approach can help dispel misconceptions and foster peaceful coexistence.

4. Challenges and Considerations
I. Diverse Interpretations
Sufism itself is diverse, with various orders and practices. While some promote peace and tolerance, others may have different orientations. The effectiveness of Sufism in countering deviations depends on the particular approach and teachings.
II. Sociopolitical Context
Addressing deviations within the Muslim world also requires attention to sociopolitical factors. Sufism alone may not be sufficient to address complex issues related to governance, political instability, or socioeconomic challenges.
III. Education and Awareness
Promoting Sufism as a means to ameliorate deviations requires widespread education and awareness. Efforts should focus on both Muslims and non-Muslims to foster a nuanced understanding of Sufi teachings.
IV. Collaboration with Other Movements
Combating deviations may necessitate collaboration between Sufi movements and other reformist or moderate Islamic movements that share common goals in promoting tolerance, justice, and compassion.

5. Conclusion
In conclusion, while Sufism has historically played an important role in spreading Islam and possesses potential for addressing deviations, its impact depends on various factors. A holistic approach, incorporating spiritual development, community building, education, and collaboration with other movements, may contribute to ameliorating current deviations within the Muslim world.

 

Write Notes on the Following:

Treaty of Hudaybiyya as a pact of peace. 

1. Introduction
The Treaty of Hudaybiyya, signed in 628 CE, was a pivotal event in the early history of Islam. It took place between the Prophet Muhammad and the Quraysh tribe of Mecca, marking a significant turning point in the relations between the emerging Muslim community and the pagan community of Mecca. The treaty is recognized as a pact of peace, and its terms and implications had far-reaching consequences. 

2. Here are some key points about the Treaty of Hudaybiyya
I. Background
Year 6 AH (After Hijra): The treaty was negotiated in the 6th year after the Hijra, the migration of Prophet Muhammad and his followers from Mecca to Medina.
Desire for Pilgrimage: The Muslims, eager to perform the pilgrimage in Mecca, sought permission to do so peacefully, leading to negotiations between the two parties.
II. Key Terms:
Ten-Year Truce: The treaty established a ten-year truce between the Muslims and the Quraysh, during which both parties committed to abstain from hostilities and allow free movement and trade between Medina and Mecca.
Right to Pilgrimage: Muslims were granted the right to perform the pilgrimage the following year, a concession that held great significance for the early Muslim community.
III. Controversial Aspects:
Controversial Clauses: The terms of the treaty were perceived by some Muslims as unfavorable, including clauses that seemed to concede certain points to the Quraysh.
Symbolic Concessions: For instance, the treaty referred to Prophet Muhammad as the “Messenger of Allah,” a title the Quraysh initially refused to acknowledge.
IV. Divine Revelation
Divine Support: The terms of the treaty were revealed to Prophet Muhammad by Allah, and even though some of the terms were challenging, the Prophet accepted them as part of God’s plan.
Surah Al-Fath: The revelations regarding the events at Hudaybiyya are found in Surah Al-Fath (The Victory), specifically highlighting the divine support for the peace treaty.
V. Strategic Impact
Strategic Advantage: Despite initial reservations, the Treaty of Hudaybiyya provided strategic advantages for the Muslims. The ten-year truce allowed them to consolidate their strength and expand their influence peacefully.
Conversion of Tribes: During the truce, many tribes and individuals embraced Islam, contributing to the growing strength of the Muslim community.
VI. Abrogation and Fulfillment
Abrogation of Treaty: In 630 CE, two years into the ten-year truce, the Quraysh violated the treaty, leading to the conquest of Mecca by the Muslims.
Fulfillment of Divine Plan: The events surrounding the Treaty of Hudaybiyya were later seen by Muslims as part of a divine plan that eventually led to the peaceful conquest of Mecca.
VII. Lessons and Wisdom
Patience and Trust in God: The patience and trust in God displayed by Prophet Muhammad during the negotiation and acceptance of the treaty serve as a source of inspiration for Muslims, emphasizing reliance on divine wisdom.
Long-Term Vision: The Treaty of Hudaybiyya demonstrates the long-term vision of Prophet Muhammad in achieving peace and stability for the Muslim community, even if it meant making short-term concessions.

3. Conclusion
The Treaty of Hudaybiyya is regarded as a successful diplomatic effort by Prophet Muhammad and serves as a valuable lesson in strategic planning, patience, and trust in divine wisdom for Muslims. It laid the groundwork for the peaceful expansion of Islam in the Arabian Peninsula.

 

Write notes on the following: Benefits acquired from the Battle of Khayber.

Introduction
The Battle of Khaybar, which took place in 628 CE, was a significant military engagement between the Muslim community led by Prophet Muhammad and the Jewish tribes residing in the oasis of Khaybar, located in present-day Saudi Arabia. The battle resulted in a decisive victory for the Muslims and led to several benefits for the Muslim community. 

2. Here are some key notes on the benefits acquired from the Battle of Khaybar
I. Strategic Control
The victory at Khaybar granted the Muslims control over the oasis, which was a strategic agricultural and economic center. This control enhanced the economic resources available to the Muslim community.
II. Economic Resources
Khaybar was known for its fertile land and abundant agricultural resources. The Muslim control over the oasis provided a sustainable source of food and economic prosperity.
The spoils of war, including the lands and produce of Khaybar, were distributed among the Muslim army and contributed to the economic well-being of the Muslim community.
III. End of Jewish Opposition
The victory at Khaybar significantly reduced the military threat posed by the Jewish tribes in the region. The defeat and subsequent treaties led to a period of relative peace and security for the Muslims.
Some Jewish tribes in Khaybar agreed to pay the jizya (tax) to the Muslim state in exchange for protection, contributing to the financial stability of the Muslim community.
IV. Strengthening Muslim Unity
The successful military campaigns, including the Battle of Khaybar, helped in consolidating the various tribes and factions within the Muslim community. The shared victory contributed to a stronger sense of unity among the Muslims.
The victories in battles such as Khaybar boosted the confidence of the Muslim army, demonstrating their military capabilities and strengthening their position in the Arabian Peninsula.
V. Expansion of Islamic Territory
The victory at Khaybar marked another step in the territorial expansion of the nascent Islamic state. It demonstrated the ability of the Muslims to extend their influence beyond Medina.
The successful military campaigns acted as a deterrent against potential adversaries, signaling the strength and resilience of the Muslim community.
VI. Capture of Valuable Assets
Along with agricultural resources, the Muslims acquired significant wealth and valuables from Khaybar. This included gold, silver, and other treasures that were distributed among the Muslim army.
The capture of valuable assets contributed to the economic growth and financial stability of the Muslim community, aiding in various aspects of governance and community welfare.
VII. Spiritual and Moral Lessons
The events surrounding the Battle of Khaybar provided the Muslim community with spiritual and moral lessons. Prophet Muhammad emphasized principles of justice, compassion, and ethical conduct during and after the battle.
The conduct of the Muslims at Khaybar exemplified the humane treatment of non-combatants, setting a precedent for ethical behavior in warfare.

3. Conclusion
The Battle of Khaybar had far-reaching consequences, contributing to the growth and stability of the early Muslim community. The strategic, economic, and moral lessons learned from this campaign played a crucial role in shaping the trajectory of Islam in the Arabian Peninsula.

 

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SOLVED PAST PAPERS OF ISLAMIC STUDIES 2022

Explain the concept of Human Rights in Islamic thought in the specification of “Status of Women in Islam”. 

1. Introduction
The concept of human rights in Islamic thought is deeply rooted in the Quran and the teachings of Prophet Muhammad (peace be upon him). The status of women in Islam, as outlined in Islamic teachings, reflects a framework that emphasizes the inherent dignity, rights, and responsibilities of both men and women. 

2. Here are key aspects of the concept of human rights in Islamic thought, specifically focusing on the status of women
I. Spiritual Equality
Equal Spiritual Worth: Islam emphasizes the intrinsic spiritual value of both men and women. In the eyes of Allah, individuals are judged based on their piety and deeds, irrespective of gender.
Quranic Equality: Quran explicitly states in Surah Al-Ahzab (33:35): “Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so – for them Allah has prepared forgiveness and a great reward.”
II. Educational Rights
Emphasis on Education: Islam encourages the pursuit of knowledge for both men and women. The Prophet Muhammad emphasized the importance of education, and historically, Muslim women have been scholars and contributors to various fields of knowledge.
Hadith: “Seeking knowledge is a duty upon every Muslim.”
III. Economic Independence:
Right to Own Property: Islamic teachings grant women the right to own and manage their property. This right contributes to their economic independence.
Financial Support: While men are generally responsible for providing financial support to their families, women have the right to their own earnings, and their financial contributions are valued.
IV. Role in Family Life
Respected Role as Mothers: Islam highly respects the role of women as mothers and recognizes the significance of their contribution to the family. The Prophet Muhammad emphasized the importance of treating mothers with kindness and respect.
Hadith: A man came to the Prophet Muhammad and asked, “Who is most deserving of my good treatment?” The Prophet replied, “Your mother.” The man asked, “Then who?” The Prophet said, “Your mother.” The man asked again, “Then who?” The Prophet repeated, “Your mother.” Only after this did the Prophet say, “Your father.”
V. Marriage and Family Life
Right to Choose Spouse: Islam acknowledges the right of women to choose their husbands willingly. Forced marriages are contrary to Islamic principles.
Equal Partnership: In marriage, Islam emphasizes the concept of mutual respect, cooperation, and shared responsibilities between spouses.
VI. Legal Rights
Legal Equality: Islam recognizes the legal rights of women. In matters of contracts, inheritance, and legal proceedings, women have rights and responsibilities that are equal to those of men.
Hadith: “O people, your wives have a certain right over you, and you have a certain right over them.”
VII. Social and Political Participation
Active Participation: Islam does not inherently restrict women from actively participating in social, political, or community affairs. Throughout history, women in the Islamic world have been leaders, scholars, and contributors to their societies.
Hadith: The Prophet Muhammad sought the advice and counsel of women, demonstrating their valued input in various matters.
VIII. Protection from Harm and Abuse
Prohibition of Harm: Islam prohibits the physical or emotional harm of individuals, including women. Acts of violence or abuse are condemned, and protection from harm is considered a fundamental right.
Hadith: “Do not beat the female servants of Allah.”
IX. Modesty and Respect
Emphasis on Modesty: Islam promotes modesty for both men and women. Modesty is considered a virtue, and Islamic dress code for women, including the hijab, is viewed as a symbol of dignity and self-respect.
Quranic Guidance: Quran instructs both men and women to lower their gaze and dress modestly.

3. Conclusion
The status of women in Islam is grounded in principles of justice, equity, and respect. While interpretations and practices may vary, the foundational teachings emphasize the equal worth and importance of both genders in the eyes of Allah.

 

 

Write down the main principles of Islamic Economics. How does these principles provide solutions to contemporary challenges?

1. Introduction
Islamic economics is a branch of economics guided by the principles and teachings of Islam. The primary aim is to achieve social justice and economic welfare while adhering to the ethical and moral values outlined in Islamic law (Sharia). 

2. Here are some main principles of Islamic economics and how they provide solutions to contemporary challenges
I. Sharia Compliance
Principle: All economic activities must adhere to Sharia principles, which include prohibitions on usury (riba), excessive uncertainty (gharar), and engaging in activities that are considered haram (forbidden).
Contemporary Relevance: By adhering to Sharia principles, Islamic economics promotes financial stability and ethical practices, addressing concerns related to exploitative financial practices and unsustainable economic activities.
II. Zakat (Charitable Giving)
Principle: Muslims are obligated to give a portion of their wealth (usually 2.5%) to those in need through zakat. This redistributive mechanism helps address income inequality and ensures social welfare.
Contemporary Relevance: Zakat serves as a solution to poverty and income disparity, contributing to the well-being of society by providing financial support to those less fortunate.
III. Sadaqah (Voluntary Charity)
Principle: Beyond zakat, Muslims are encouraged to engage in voluntary charitable activities (sadaqah) to further support social welfare initiatives.
Contemporary Relevance: Voluntary charity provides additional resources for addressing contemporary challenges such as healthcare, education, and poverty alleviation.
IV. Prohibition of Riba (Usury/Interest)
Principle: Charging or paying interest (riba) is strictly prohibited in Islamic economics. Instead, profit-and-loss sharing arrangements are encouraged to ensure fair and equitable financial transactions.
Contemporary Relevance: The prohibition of riba helps prevent economic exploitation and excessive debt burdens, fostering a more stable and just economic system.
V. Risk-Sharing and Profit-and-Loss Sharing
Principle: Islamic finance encourages risk-sharing and profit-and-loss sharing arrangements, such as Mudarabah and Musharakah, which promote fairness and equitable distribution of wealth.
Contemporary Relevance: These principles provide alternatives to conventional interest-based finance, offering solutions to challenges related to financial crises and unsustainable debt.
VI. Ethical Investment (Halal and Tayyib)
Principle: Investments and business activities must be ethically sound and align with Islamic values. This includes avoiding investments in industries such as gambling, alcohol, and pork.
Contemporary Relevance: Ethical investment principles contribute to sustainable and socially responsible business practices, addressing concerns related to environmental su