Q. No. 2. Discuss the status and grade of “Tolerance and Forgivness” in the life of the Holly Prophet (PBUH).
Introduction
Tolerance (Tasāmuh) and forgiveness (ʿAfw) are among the most noble and exalted traits of Prophet Muhammad ﷺ. His character embodied the Qur’anic ideal of mercy and restraint, even under provocation and injustice. The Prophet’s ﷺ life was replete with examples of pardoning enemies, showing patience in adversity, and offering love in response to hatred. These qualities elevated his status to that of “Rahmatullil Aalameen” (Mercy to the worlds).
“And We have not sent you [O Muhammad] but as a mercy to all the worlds.”
(Surah Al-Anbiya, 21:107)
- Qur’anic Emphasis on Forgiveness and Tolerance
- The Prophet ﷺ is instructed to adopt forgiveness, patience, and mildness:
“Take what is given freely, enjoin what is good, and turn away from the ignorant.”
(Surah Al-A’raf, 7:199)
“Repel evil with what is better; then your enemy will become like a close friend.”
(Surah Fussilat, 41:34)
- This makes forgiveness a divine virtue, not a weakness.
- Manifestations of Tolerance and Forgiveness in His Life
(Visualized in the chart above)
2.1. The Incident of Taif
- When pelted with stones, bleeding and humiliated, the Prophet ﷺ prayed:
“O Allah, guide my people, for they know not.”
(Sahih Bukhari)
- Rejected Angel Jibril’s offer to crush the town and chose mercy over revenge.
2.2. The Conquest of Makkah (Fath-e-Makkah)
- Returned to Makkah after years of persecution with 10,000 companions.
- Declared:
“Go, you are free.”
(Ibn Hisham)
- Forgave the very people who:
- Mocked him
- Killed his companions
- Drove him out of his homeland
2.3. Treatment of the Hypocrites (Munafiqeen)
- Despite their plots and insults, including Abdullah ibn Ubayy:
- The Prophet ﷺ never exposed or harmed them
- Led their funeral prayers
- Maintained social peace
2.4. Forgiveness Toward Hind (RA) and Wahshi
- Hind mutilated Hamza (RA); Wahshi killed him.
- Upon accepting Islam, the Prophet ﷺ:
- Forgave them both
- Allowed their reentry into the Muslim community
2.5. Response to Personal Insults and Mockery
- Was called:
- “Majnun” (madman)
- “Kazzab” (liar)
- Never retaliated with hatred or curse.
“Indeed, you are on a great moral character.”
(Surah Al-Qalam, 68:4)
- Prophetic Teachings on Forgiveness
- “He who does not show mercy will not be shown mercy.”
(Sahih Muslim) - “Forgive him who wrongs you; join ties with him who cuts you off.”
(Tirmidhi) - “The strong is not the one who overcomes in wrestling, but the one who controls himself in anger.”
(Sahih Bukhari)
- Status of Forgiveness in Islamic Morality
Trait | Prophet’s Model |
Patience (Sabr) | Against insults, exile, and battles |
Mercy (Rahmah) | Toward enemies, non-Muslims, even animals |
Justice (Adl) | Coupled with compassion and restraint |
Noble Character | Elevated his standing before Allah and mankind |
- Scholarly Views
- Karen Armstrong: “Muhammad forgave when he could have taken revenge; he united hearts instead of dividing them.”
- Imam Al-Ghazali: “The heart of the Prophet was wider than the ocean for the tolerance of human flaws.”
- Allama Iqbal: “He was a spiritual commander who conquered hearts through love and forgiveness.”
- Contemporary Relevance
Modern Issue | Prophetic Forgiveness as a Solution |
Religious intolerance | Respect for all faiths in Madinah Charter |
Political revenge | Lessons from the Conquest of Makkah |
Social media hatred | Respond with wisdom and restraint |
Personal conflicts | Control anger; practice forgiveness |
Conclusion
Tolerance and forgiveness in the life of the Holy Prophet ﷺ are not peripheral traits, but core elements of his prophetic mission. They reflect the depth of his character, his love for humanity, and his trust in divine justice. These virtues made him an unparalleled leader—a man who could forgive with power and rule with compassion. In a world torn by division and hatred, his example is the greatest remedy for peace, healing, and unity.
“Indeed, in the Messenger of Allah you have a beautiful example…”
(Surah Al-Ahzab, 33:21)
Q. No. 2. Discuss the status and grade of “Tolerance and Forgivness” in the life of the Holly Prophet (PBUH).
Introduction
Tolerance (Tasāmuh) and forgiveness (ʿAfw) are among the most noble and exalted traits of Prophet Muhammad ﷺ. His character embodied the Qur’anic ideal of mercy and restraint, even under provocation and injustice. The Prophet’s ﷺ life was replete with examples of pardoning enemies, showing patience in adversity, and offering love in response to hatred. These qualities elevated his status to that of “Rahmatullil Aalameen” (Mercy to the worlds).
“And We have not sent you [O Muhammad] but as a mercy to all the worlds.”
(Surah Al-Anbiya, 21:107)
- Qur’anic Emphasis on Forgiveness and Tolerance
- The Prophet ﷺ is instructed to adopt forgiveness, patience, and mildness:
“Take what is given freely, enjoin what is good, and turn away from the ignorant.”
(Surah Al-A’raf, 7:199)
“Repel evil with what is better; then your enemy will become like a close friend.”
(Surah Fussilat, 41:34)
- This makes forgiveness a divine virtue, not a weakness.
- Manifestations of Tolerance and Forgiveness in His Life
(Visualized in the chart above)
2.1. The Incident of Taif
- When pelted with stones, bleeding and humiliated, the Prophet ﷺ prayed:
“O Allah, guide my people, for they know not.”
(Sahih Bukhari)
- Rejected Angel Jibril’s offer to crush the town and chose mercy over revenge.
2.2. The Conquest of Makkah (Fath-e-Makkah)
- Returned to Makkah after years of persecution with 10,000 companions.
- Declared:
“Go, you are free.”
(Ibn Hisham)
- Forgave the very people who:
- Mocked him
- Killed his companions
- Drove him out of his homeland
2.3. Treatment of the Hypocrites (Munafiqeen)
- Despite their plots and insults, including Abdullah ibn Ubayy:
- The Prophet ﷺ never exposed or harmed them
- Led their funeral prayers
- Maintained social peace
2.4. Forgiveness Toward Hind (RA) and Wahshi
- Hind mutilated Hamza (RA); Wahshi killed him.
- Upon accepting Islam, the Prophet ﷺ:
- Forgave them both
- Allowed their reentry into the Muslim community
2.5. Response to Personal Insults and Mockery
- Was called:
- “Majnun” (madman)
- “Kazzab” (liar)
- Never retaliated with hatred or curse.
“Indeed, you are on a great moral character.”
(Surah Al-Qalam, 68:4)
- Prophetic Teachings on Forgiveness
- “He who does not show mercy will not be shown mercy.”
(Sahih Muslim) - “Forgive him who wrongs you; join ties with him who cuts you off.”
(Tirmidhi) - “The strong is not the one who overcomes in wrestling, but the one who controls himself in anger.”
(Sahih Bukhari)
- Status of Forgiveness in Islamic Morality
Trait | Prophet’s Model |
Patience (Sabr) | Against insults, exile, and battles |
Mercy (Rahmah) | Toward enemies, non-Muslims, even animals |
Justice (Adl) | Coupled with compassion and restraint |
Noble Character | Elevated his standing before Allah and mankind |
- Scholarly Views
- Karen Armstrong: “Muhammad forgave when he could have taken revenge; he united hearts instead of dividing them.”
- Imam Al-Ghazali: “The heart of the Prophet was wider than the ocean for the tolerance of human flaws.”
- Allama Iqbal: “He was a spiritual commander who conquered hearts through love and forgiveness.”
- Contemporary Relevance
Modern Issue | Prophetic Forgiveness as a Solution |
Religious intolerance | Respect for all faiths in Madinah Charter |
Political revenge | Lessons from the Conquest of Makkah |
Social media hatred | Respond with wisdom and restraint |
Personal conflicts | Control anger; practice forgiveness |
Conclusion
Tolerance and forgiveness in the life of the Holy Prophet ﷺ are not peripheral traits, but core elements of his prophetic mission. They reflect the depth of his character, his love for humanity, and his trust in divine justice. These virtues made him an unparalleled leader—a man who could forgive with power and rule with compassion. In a world torn by division and hatred, his example is the greatest remedy for peace, healing, and unity.
“Indeed, in the Messenger of Allah you have a beautiful example…”
(Surah Al-Ahzab, 33:21)
Q. No. 3. Write a comprehensive note on the bravery and juridical Wisdom of Hazrat Ali (R.A)
Introduction
Hazrat Ali ibn Abi Talib (RA), the fourth Caliph of Islam, is revered for his unmatched bravery on the battlefield and profound juridical wisdom (Fiqh). Cousin and son-in-law of Prophet Muhammad ﷺ, Hazrat Ali (RA) was among the earliest converts to Islam, known for his loyalty, spiritual depth, sharp intellect, and commitment to justice. His life remains a model of courage, knowledge, and moral integrity for Islamic governance and jurisprudence.
“I am the city of knowledge, and Ali is its gate.”
— Prophet Muhammad ﷺ (Tirmidhi)
Part I: Bravery of Hazrat Ali (R.A)
- Early Heroism and Defense of Islam
- Converted to Islam at age 10, he was the first youth to accept Islam.
- Risked his life during Hijrah, sleeping in the Prophet’s ﷺ bed to deceive assassins (Bukhari).
- Hero of Major Battles
Battle | Contributions of Hazrat Ali (RA) |
Badr | Fought bravely; killed several Quraysh leaders |
Uhud | Defended Prophet ﷺ while many fled |
Khandaq (Trench) | Fought and killed Amr ibn Abd Wudd, the champion of Quraysh |
Khayber | Broke down the gates of the fort; carried it single-handedly (Musnad Ahmad) |
“Tomorrow I will give the banner to a man who loves Allah and His Messenger, and is loved by them.”
– Prophet ﷺ before giving the flag to Hazrat Ali (Sahih Bukhari)
- Traits of His Bravery
- Fearless, yet just—never used power unjustly.
- Always fought for truth, not personal gain.
- Fought internal rebellions with a heavy heart but strict discipline (Jamal, Siffin, Nahrawan).
- Martyrdom
- Attacked in 40 AH during Fajr prayer by a Kharijite extremist.
- His death marked the loss of one of Islam’s finest warriors and scholars.
Part II: Juridical Wisdom of Hazrat Ali (R.A)
- Deep Understanding of Islamic Law
- Known for issuing balanced, fair, and insightful legal judgments.
- Was often consulted by Caliphs Abu Bakr, Umar, and Uthman on legal issues.
Umar (RA): “May Allah never put me in a legal difficulty for which Ali is not there.”
- Notable Judicial Traits
Trait | Explanation |
Equity (Adl) | Treated opponents and friends equally before law |
Non-partiality | Refused to favor his brother Aqil in matters of public funds |
Clarity in Judgment | Resolved cases with deep logic and legal consistency |
Compassion | Balanced justice with mercy, especially for the poor and wronged |
- Famous Cases
- Case of the Shield:
A Christian man claimed ownership of a shield Hazrat Ali (RA) held. As Caliph, he accepted the court’s verdict against him due to lack of witnesses, even though he was right.
→ This displayed humility and belief in rule of law. - Governance Letters (Nahj al-Balagha):
- His letters to Malik al-Ashtar are early models of Islamic administrative law.
- Emphasized:
- Accountability
- Fair taxation
- Rights of minorities
- Anti-corruption
- Influence on Islamic Jurisprudence
- A key source of legal inspiration for both Sunni and Shia Fiqh.
- His sayings form the basis for Usul al-Fiqh (principles of jurisprudence).
- Scholarly Opinions
- Imam Shafi’i: “No one from the companions had deeper knowledge than Ali.”
- Imam Abu Hanifa: Considered Hazrat Ali (RA) among the greatest of the Fuqaha.
- Allama Iqbal: “Ali is the mystery of God, the chosen sword of the Prophet.”
- Comparative Summary
Aspect | Hazrat Ali’s Legacy |
Bravery | Defender of Islam in early and civil battles |
Juridical Wisdom | Administered justice with balance and foresight |
Governance | Built on ethics, public accountability, and compassion |
Spirituality | Merged legal authority with deep God-consciousness |
Conclusion
Hazrat Ali (RA) stands as a towering personality in Islamic history—a warrior in battle and a jurist in the court. His bravery secured the survival of Islam in its formative years, and his juridical insights laid the intellectual groundwork for Islamic governance and justice. As both a sword of justice and a pen of wisdom, Hazrat Ali (RA) remains a timeless symbol of how faith, courage, and intellect can together serve truth.
“Ali is with the truth, and the truth is with Ali.”
(Sunan al-Tirmidhi)
Q. No. 4. “The last Sermon of the Holy Prophet (PBUH) is the basic document for awakening of conscious of mankind for human rights”. Discuss.
Introduction
The Farewell Sermon (Khutbah Hajj al-Wida) delivered by Prophet Muhammad ﷺ on the 9th of Dhul-Hijjah, 10 AH, during his only Hajj, is universally regarded as Islam’s charter of human rights. Delivered to more than 100,000 companions on the plain of Arafat, the sermon outlines a universal framework for justice, equality, dignity, and accountability. It provides timeless principles relevant to both 7th-century Arabia and modern human rights discourse.
“O People, listen to my words, for I do not know if I shall ever meet you here again…”
– Prophet Muhammad ﷺ
- Core Human Rights Principles in the Last Sermon
(Visualized above)
1.1. Sanctity of Life and Property
“Your lives, your properties and your honor are as sacred as this day, this month, and this city.”
- Establishes inviolability of human life, private property, and personal dignity.
- The foundation for right to life and protection from abuse, predating modern declarations by centuries.
1.2. Racial and Social Equality
“No Arab has superiority over a non-Arab, nor does a white have superiority over a black, except by piety.”
- Denounces racism, tribalism, and caste systems.
- Introduced the concept of universal human equality.
“Indeed, the most honored of you in the sight of Allah is the most righteous among you.”
(Surah Al-Hujurat, 49:13)
1.3. Women’s Rights and Gender Justice
“Fear Allah regarding women and treat them with kindness and respect.”
- Affirmed:
- Right to inheritance
- Mutual rights in marriage
- Status as dignified human beings
- Revolutionary at a time when women were treated as property.
1.4. Economic Justice and Prohibition of Exploitation
“All usury is abolished. You shall have your capital, but you will neither inflict nor suffer any injustice.”
- Eliminated interest (Riba) and economic exploitation.
- Called for fair trade and ethical business conduct.
1.5. Religious Freedom and Accountability
“You will meet your Lord, and He will ask about your deeds.”
- Introduced the idea of personal moral agency and freedom of conscience.
- All humans are accountable not to rulers or priests, but to Allah alone.
1.6. Unity and Brotherhood
“All of you are from Adam, and Adam is from dust.”
- Broke down:
- Ethnic superiority
- Social hierarchy
- Sectarian pride
- Promoted the bond of faith and humanity over material differences.
- Historical Impact of the Last Sermon
Domain | Impact |
Islamic Law | Foundation for equality, justice, and anti-usury laws |
Governance | Established accountability, fair rule, public protection |
Gender Justice | Revolutionized rights of women and girls |
Human Dignity | Eliminated slavery’s spiritual basis |
- Comparison with Modern Human Rights
Principle | Farewell Sermon | Universal Declaration of Human Rights (1948) |
Right to Life | Sacredness of life | Article 3 |
Equality and Non-Discrimination | No Arab superior to non-Arab | Article 1 |
Women’s Rights | Fair treatment and property rights | Article 16 |
Economic Justice | Abolished Riba | Article 17 (property) |
Religious Freedom | Personal accountability before Allah | Article 18 |
- Scholarly Views
- Karen Armstrong: “The Prophet’s Farewell Sermon remains one of the earliest declarations of human equality.”
- Allama Iqbal: “The Farewell Sermon of Muhammad ﷺ gave mankind a new charter of humanity.”
- Maulana Maududi: “This sermon is the spiritual Magna Carta of Islam.”
- Contemporary Relevance
Modern Issue | Prophetic Principle in Sermon |
Racial discrimination | Equality based on piety |
Violence and conflict | Sanctity of life |
Economic exploitation | Ban on Riba |
Women’s oppression | Emphasis on kindness and rights for women |
Religious intolerance | Individual accountability and conscience |
Conclusion
The Farewell Sermon of the Prophet ﷺ is not just a religious message—it is a global human rights manifesto, centuries ahead of its time. It outlines a vision for a just society based on equality, compassion, moral accountability, and peace. In today’s world, where human dignity is under threat, this sermon continues to resonate as a beacon of divine justice and universal brotherhood.
“This day I have perfected your Deen for you…”
(Surah Al-Ma’idah, 5:3)
Q. No. 5. Discuss in detail the principles and terms & conditions for “Jihad” in the light of Quran and Sunnah.
Q. No. 6. Analyze the Madina Accord as a “Social Contract” in detail.
Introduction
The Madina Accord—also known as the Constitution of Madinah (622 CE)—was the first written social contract in human history that established the political, religious, and civil framework of a multi-faith and multicultural state under the leadership of Prophet Muhammad ﷺ. It recognized Jews, Muslims, and pagan tribes as equal citizens, ensuring peaceful coexistence, justice, and collective security. The accord laid down the foundation of an Islamic model of citizenship, governance, and law, centuries before modern social contracts like those of Hobbes, Locke, and Rousseau.
“The Jews of Banu Awf are one nation (Ummah) with the Muslims…”
— Article 25, Madina Charter
- Context of the Madina Accord
- Prophet Muhammad ﷺ migrated to Madinah (Yathrib) after facing persecution in Makkah.
- The city was plagued by:
- Tribal warfare (Aws vs. Khazraj)
- Presence of multiple religious communities (Muslims, Jews, Pagans)
- A need emerged for a unified, peaceful framework of governance—the Madina Accord.
- Key Elements of the Madina Accord as a Social Contract
(Also visualized in the chart above)
2.1. Equal Citizenship
“The believers and the Jews… are one Ummah.”
- Recognized Muslims and Jews as equal citizens with mutual obligations.
- Rejected racial, tribal, and religious supremacy.
- Revolutionary in an age of clan-based exclusivism.
2.2. Freedom of Religion
- Guaranteed religious autonomy:
- Jews could practice Judaism
- Muslims retained full Islamic governance
- Basis for pluralism and religious tolerance in Islam.
2.3. Collective Defense and Peace
- All parties would defend Madinah collectively if attacked.
- Prohibited unilateral treaties and internal conspiracies.
- Encouraged peaceful dispute resolution.
2.4. Justice and Rule of Law
“Disputes shall be referred to Allah and His Messenger.”
- Introduced:
- A centralized justice system
- Legal equality across religious communities
- Rule of Shariah for Muslims and customary laws for others
2.5. Tribal Reconciliation and Conflict Resolution
- Ended hostilities between Aws and Khazraj.
- Ensured blood money (Diyya) and reconciliation mechanisms were in place.
- Made the Prophet ﷺ the chief arbitrator and head of state.
2.6. Political Sovereignty and Leadership
- Transferred executive authority to the Prophet ﷺ.
- Centralized governance while preserving tribal autonomy.
- Served as the first Islamic constitution, combining religious leadership and civil authority.
- The Madina Accord vs. Modern Social Contract Theory
Aspect | Madina Accord | Modern Theory |
Equality | Religious and tribal equality | Civic/legal equality |
Law and Justice | Divine and communal law | State-made secular law |
Authority | Based on divine guidance & public consensus | Based on popular sovereignty |
Religious Freedom | Explicitly protected | Often secular or neutral |
Security | Collective defense pledge | Enforced through state monopoly on force |
- Significance as a Model of Islamic Governance
4.1. First Islamic Constitution
- Structured the first Islamic political community (Ummah).
- Formed the blueprint for later governance in:
- Khilafat-e-Rashida
- Islamic empires (Umayyad, Abbasid, Ottomans)
4.2. Model for Religious Coexistence
- Applied until:
- Jewish tribes violated the pact through alliances with Quraysh.
- Even then, the Prophet ﷺ followed judicial processes.
4.3. Legal Foundations
- Introduced concepts that inspired:
- Hisbah (accountability)
- Ijma and Shura (consultative rule)
- Citizenship beyond bloodline
- Scholarly Opinions
- Montgomery Watt: “The Madina Charter was a genuine social contract that laid the basis for a state.”
- Allama Iqbal: “This was the first time a universal ideal of Ummah replaced narrow tribalism.”
- Maulana Maududi: “The Charter reflected the Qur’an’s principles of mutual consultation and justice.”
- Contemporary Relevance
Modern Challenge | Madina Accord Solution |
Religious discrimination | Equal citizenship and freedom |
Political instability | Central leadership and public security |
Inter-ethnic tensions | Reconciliation and rule of law |
Pluralistic societies | Model of peaceful multi-faith governance |
Conclusion
The Madina Accord is a historic testament to the Prophet Muhammad’s ﷺ statesmanship and the Islamic vision of justice, pluralism, and civil order. As a social contract, it was far ahead of its time, establishing a society rooted in divine law, mutual respect, and communal harmony. In today’s fragmented world, the principles enshrined in the Madina Charter remain a guiding light for Islamic governance and global coexistence.
“Indeed, in the Messenger of Allah you have an excellent example…”
(Surah Al-Ahzab, 33:21)
Q. No. 7. “Islam teaches the lesson of human respect and dignity irrespective of colour, race and creed”. Discuss.
Introduction
Islam is a universal religion that recognizes the inherent dignity, honor, and worth of every human being—regardless of their race, ethnicity, social class, or faith. The Qur’an and Sunnah emphasize human equality, justice, and mutual respect, creating the foundation for a dignified and inclusive society. Islam upholds human respect as a divine mandate, not merely a social ideal.
“Indeed, We have honored the children of Adam…”
(Surah Al-Isra, 17:70)
- Foundations of Human Dignity in Islam
1.1. Creation from a Common Origin
“O mankind! We created you from a single pair—male and female—and made you into nations and tribes so that you may know one another.”
(Surah Al-Hujurat, 49:13)
- All humans share the same origin, dignity, and purpose.
- Diversity is a source of recognition, not division.
1.2. Equality in Accountability and Reward
- Islam does not judge by race or wealth:
“The most honored in the sight of Allah is the most righteous.”
(Surah Al-Hujurat, 49:13)
- No person is above or below others except in Taqwa (God-consciousness).
1.3. Sanctity of Life and Property
“Whoever kills a soul unless for justice… it is as if he has slain all of mankind.”
(Surah Al-Ma’idah, 5:32)
- Life, honor, and property are sacred in Islam, regardless of belief.
- Prophet Muhammad ﷺ as a Role Model of Respect
2.1. Final Sermon Declaration
“No Arab is superior to a non-Arab, nor is a white superior to a black except in piety.”
- This was the first universal declaration of racial equality.
2.2. Companions of Diverse Backgrounds
Companion | Background | Prophet’s Respect |
Bilal ibn Rabah | African slave | Appointed as Mu’azzin of Islam |
Salman al-Farsi | Persian | “Salman is one of my family.” |
Suhayb al-Rumi | Byzantine (Roman) | Trusted companion and early convert |
2.3. Kindness Toward Non-Muslims
- Visited sick Jews, treated Christians with respect, and honored treaties.
- Hosted Najran Christian delegates in Masjid al-Nabawi with full courtesy.
- Islamic Teachings on Religious and Racial Coexistence
3.1. Freedom of Belief
“There is no compulsion in religion…”
(Surah Al-Baqarah, 2:256)
- Every human has the right to choose their faith and live with dignity.
3.2. Respectful Dialogue
“And argue with them in the best manner…”
(Surah An-Nahl, 16:125)
- Promotes intellectual exchange, not hostility.
3.3. Protection of Non-Muslim Rights
- Non-Muslims (Ahl al-Dhimmah) in Islamic states:
- Had equal legal protection
- Were exempted from military service
- Were guaranteed religious freedom
“Whoever kills a Mu’ahid (non-Muslim under Muslim protection) shall not smell the fragrance of Paradise.”
(Sahih Bukhari)
- Visual Summary of Principles
(As shown in the chart above)
Principle | Islamic Emphasis (1–10) |
Equality of Mankind | 10 |
No Racism | 9 |
Honor through Piety | 10 |
Respect for All Faiths | 8 |
Protection of Life & Property | 10 |
Freedom of Belief | 9 |
- Scholarly Views
- Allama Iqbal: “Islam doesn’t elevate a man for his race, only his deeds.”
- Karen Armstrong: “The Prophet’s teachings were revolutionary in humanizing the marginalized.”
- Maulana Maududi: “Islam views all humans as servants of Allah, entitled to equal dignity.”
- Relevance in the Modern World
Modern Challenge | Islamic Response |
Racial Discrimination | Quranic equality and Prophetic precedent |
Islamophobia | Emphasis on peaceful coexistence |
Religious Persecution | Guarantees of freedom and respect in the Shariah |
Gender and Class Biases | Equal spiritual and legal standing |
Conclusion
Islam’s message of human respect and dignity is timeless and universal. It rejects all forms of racism, tribalism, and religious intolerance. The Prophet Muhammad ﷺ demonstrated that true leadership lies in serving humanity with humility, love, and justice. In today’s fragmented world, embracing Islamic principles can heal divisions of race, religion, and class, restoring the shared human spirit.
“And We have certainly honored the children of Adam…”
(Surah Al-Isra, 17:70)
Q. No. 8. “Islamic Financial and Economic system is the solution of the human financial problems”. Discuss.
Introduction
In a world plagued by wealth inequality, economic exploitation, and unsustainable debt, the Islamic financial and economic system offers a just and viable alternative. Rooted in divine guidance from the Qur’an and Sunnah, this system promotes equity, risk-sharing, moral responsibility, and public welfare. Unlike the conventional capitalist system driven by interest (Riba), speculation, and greed, Islam’s economic framework ensures ethical finance, poverty alleviation, and wealth redistribution.
“And Allah has permitted trade and forbidden interest (Riba).”
(Surah Al-Baqarah, 2:275)
- Key Principles of the Islamic Economic System
(As visualized in the chart above)
1.1. Prohibition of Interest (Riba)
- Riba leads to wealth concentration, debt crises, and social injustice.
“O you who believe! Fear Allah and give up what remains of interest…”
(Surah Al-Baqarah, 2:278)
- Islam promotes profit-loss sharing (Mudarabah, Musharakah) instead of exploitative lending.
1.2. Zakat and Sadaqah (Charity and Obligatory Alms)
- Zakat: Mandatory 2.5% of savings annually.
- Sadaqah: Voluntary charity encouraged abundantly.
“Take from their wealth a charity by which you purify them and cause them increase…”
(Surah At-Tawbah, 9:103)
- Helps eliminate poverty, hunger, and unemployment.
1.3. Wealth Circulation and Anti-Hoarding
“…so that wealth may not circulate only among the rich.”
(Surah Al-Hashr, 59:7)
- Islam discourages wealth hoarding and promotes investment in productive and ethical sectors.
1.4. Ethical Earnings and Halal Trade
- Honesty, transparency, and fair pricing are essential.
“The truthful and trustworthy merchant is with the Prophets, the truthful, and the martyrs.”
(Tirmidhi)
- Prohibits fraud, bribery, gambling (Maisir), and speculation (Gharar).
1.5. Public Welfare (Maslahah) and Endowment (Waqf)
- Islamic economy is socially responsible, not profit-maximizing alone.
- Waqf institutions historically built:
- Schools
- Hospitals
- Orphanages
- Water wells
- Addressing Contemporary Financial Problems
Modern Issue | Islamic Economic Solution |
Debt traps and interest burden | Interest-free banking and profit-sharing systems |
Wealth inequality | Zakat, inheritance laws, anti-hoarding principles |
Unemployment | Encouragement of entrepreneurship through Mudarabah |
Corruption in finance | Ethical business conduct and moral accountability |
Speculative bubbles | Ban on Gharar and Maisir |
- Role of Islamic Banking
- Operates on:
- Asset-backed transactions
- Shared risk
- No fixed or guaranteed returns
- Financial instruments include:
- Murabaha (cost-plus sale)
- Ijara (leasing)
- Musharakah (partnership)
- Sukuk (Islamic bonds)
- Global expansion in:
- Malaysia, Pakistan, UAE, UK, and beyond.
- Historical Implementation
Era | Implementation of Islamic Economics |
Khilafat-e-Rashida | Zakat institutions, fair trade, treasury (Bayt al-Mal) |
Umayyad & Abbasids | Agriculture taxes, economic justice, strong currency |
Ottoman Empire | Waqf-based public services, Islamic taxation system |
- Scholarly Perspectives
- Imam Ghazali: “The aim of economic activity is to fulfill basic needs and strengthen faith.”
- Maulana Maududi: “Islamic economics liberates humanity from the bondage of Riba and greed.”
- Dr. Umer Chapra: “Islam’s ethical economy balances material success with social justice.”
- Modern Success Stories
- Malaysia’s Islamic Banking Sector: A model for Sharia-compliant growth.
- Pakistan’s Ehsaas Program: Inspired by Zakat and social responsibility.
- Waqf projects in Turkey and Indonesia: Effective public services through Islamic endowments.
- Challenges and Recommendations
Challenge | Recommendation |
Lack of awareness | Education and media campaigns |
Dual banking system issues | Full-fledged Islamic finance infrastructure |
Misapplication of Shariah | Strong Shariah supervisory boards |
Inconsistent regulation | International standards and cross-border cooperation |
Conclusion
The Islamic financial and economic system offers practical, ethical, and inclusive solutions to human financial problems. By eliminating exploitation, ensuring equitable wealth distribution, and promoting social welfare, Islam’s system provides a moral compass for both individuals and governments. In an age of economic disparity and moral decay, the revival of Islamic economics offers hope for a just and sustainable future.
“Allah does not wrong anyone even by the weight of an atom…”
(Surah An-Nisa, 4:40)