Q. No. 2: Self-Purification Is an Essential Element for the Evolution of Society—Explain
Introduction
Societal evolution is not merely a function of economic growth or technological innovation; it is deeply rooted in ethical, spiritual, and moral refinement. In Islam, the concept of Tazkiyah (self-purification) is central to both individual development and social transformation. The Qur’an and Sunnah emphasize that a reformed society begins with reformed individuals. Without moral and spiritual purity, societies descend into corruption, injustice, and disunity.
“Indeed, he succeeds who purifies it (his soul), and he fails who corrupts it.”
(Surah Ash-Shams, 91:9–10)
- Meaning of Self-Purification (Tazkiyah)
1.1. Linguistic Meaning
- Tazkiyah comes from the root Z-K-Y, meaning to purify, to grow, to flourish.
1.2. Technical Definition
- In Islamic spirituality, it refers to cleansing the heart from sins, nurturing virtues, and maintaining a strong connection with Allah.
“He has succeeded who purifies himself.”
(Surah Al-A’la, 87:14)
- Quranic Emphasis on Self-Purification
- Self-purification is a core purpose of Prophethood:
“He it is who has sent among the unlettered a Messenger… to purify them.”
(Surah Al-Jumu’ah, 62:2)
- It involves:
- Spiritual discipline
- Moral accountability
- Social integrity
- Self-Purification as a Driver of Social Evolution
(See bar chart above showing the influence of different dimensions)
3.1. Spiritual Awareness Creates Ethical Societies
- A purified soul maintains taqwa (God-consciousness).
- This leads to truthfulness, humility, and sincerity in public dealings.
“O you who believe! Fear Allah and speak words of justice.”
(Surah Al-Ahzab, 33:70)
3.2. Moral Conduct Promotes Social Harmony
- Self-purified individuals avoid lying, backbiting, cheating, and oppression.
- They contribute to an atmosphere of trust and safety.
3.3. Justice and Fairness Flourish
- Without moral integrity, justice systems collapse into corruption.
- Islam ties ethical leadership to inner purification.
“And establish justice. That is nearer to piety.”
(Surah Al-Ma’idah, 5:8)
3.4. Compassion and Social Responsibility Are Enhanced
- Self-purified individuals show care for orphans, the needy, and minorities.
- They act for the collective benefit, not selfish gain.
3.5. Accountability Reduces Corruption
- Purified souls feel accountable before Allah, even when unsupervised.
“And He is with you wherever you are…”
(Surah Al-Hadid, 57:4)
- This leads to transparent governance, ethical business, and fair leadership.
- Prophetic Model of Self-Purification
The Prophet Muhammad ﷺ exemplified spiritual and moral purity, which transformed Jahili society into a model civilization.
4.1. Tazkiyah of Companions
- Pre-Islamic Arabs were tribal, violent, and immoral.
- Through the Prophet’s spiritual training, they became:
- Just rulers (e.g., Umar ibn Khattab)
- Brave but ethical warriors (e.g., Khalid ibn Walid)
- Humble scholars (e.g., Ibn Abbas)
4.2. His Personal Example
- Forgave enemies
- Lived simply
- Upheld justice even against himself
- Role of Self-Purification in Today’s Society
Contemporary Issue | Solution Through Tazkiyah |
Corruption in leadership | Ethical accountability |
Social media toxicity | Internal restraint, sincerity |
Youth identity crisis | Clarity through self-awareness and values |
Sectarian and ethnic violence | Brotherhood through heart purification |
Greed-driven capitalism | Charity, Zakat, and detachment from materialism |
- Tools for Achieving Self-Purification in Islam
6.1. Salah (Prayer)
- Regular spiritual discipline that cleanses the heart.
6.2. Dhikr (Remembrance of Allah)
“Verily in the remembrance of Allah do hearts find rest.”
(Surah Ar-Ra’d, 13:28)
6.3. Fasting
- Strengthens patience, willpower, and empathy for the poor.
6.4. Charity and Zakat
- Cleanses wealth and purifies the soul from greed.
6.5. Seeking Knowledge
“Allah will raise those who have believed and those who were given knowledge in degrees.”
(Surah Al-Mujadila, 58:11)
- A learned mind is harder to corrupt.
- Scholarly Views
- Imam Ghazali: “The reformation of the world is rooted in the purification of the soul.”
- Allama Iqbal: “Nations rise by virtue of moral strength, not sword.”
- Maulana Maududi: “Islam aims not only at governance but at moral evolution through Tazkiyah.”
Conclusion
Self-purification (Tazkiyah) is the spiritual and ethical engine that drives societal evolution in Islam. It transforms individuals into conscious, ethical, and compassionate beings who elevate society as a whole. The Prophet ﷺ exemplified how inner reform leads to outer justice. In today’s chaotic world, no policy or revolution can succeed unless preceded by moral revival. Tazkiyah remains the timeless key to building just, peaceful, and progressive societies.
“Indeed, Allah loves those who purify themselves.”
(Surah At-Tawbah, 9:108)
Q. No. 3: The Main Purpose of Ghazwat-e-Nabawi (PBUH) Was to Establish Peace—Explain
Introduction
The term Ghazwat-e-Nabawi refers to the military expeditions led or directly commanded by the Prophet Muhammad ﷺ. While wars are often associated with violence and conquest, the Ghazwat of the Prophet ﷺ were fundamentally defensive in nature, aimed at protecting the nascent Muslim community, ensuring freedom of belief, and establishing justice. Each campaign was deeply rooted in the Qur’anic principles of peace, justice, and mercy—not aggression or territorial expansion.
“And if they incline to peace, then incline to it also and trust in Allah.”
(Surah Al-Anfal, 8:61)
- The Qur’anic Philosophy of Warfare
Islam does not glorify war but permits it under strict ethical guidelines:
- For self-defense
- To protect the oppressed
- To secure freedom of worship
- To uphold peace treaties
“Permission to fight has been given to those who are being fought, because they were wronged.”
(Surah Al-Hajj, 22:39)
- Overview of Ghazwat-e-Nabawi
- The Prophet ﷺ participated in about 27 Ghazwat, including:
- Badr (624 CE)
- Uhud (625 CE)
- Ahzab (Trench) (627 CE)
- Khaybar (628 CE)
- Hunayn (630 CE)
- Tabuk (631 CE)
Most of these battles were reactive, not offensive.
- Peace-Oriented Objectives of the Ghazwat
(As illustrated in the chart above)
3.1. Defense Against Aggression
- The Meccan Quraish initiated hostility by:
- Torturing Muslims in Makkah
- Confiscating property
- Pursuing Muslims to Madinah for war
“Fight in the way of Allah those who fight you but do not transgress…”
(Surah Al-Baqarah, 2:190)
- Battle of Badr was fought when Muslims were under threat from an advancing army.
3.2. Freedom of Faith and Conscience
- One of the Prophet’s key missions was to remove the compulsion in religion.
“There is no compulsion in religion…”
(Surah Al-Baqarah, 2:256)
- Ghazwat aimed to break tribal monopoly that denied others their right to faith.
3.3. Enforcement of Treaties
- Battle of Ahzab (Trench) was caused by treachery of the Quraysh and their Jewish allies against the Charter of Madinah.
- Ghazwa of Hudaybiyyah (not a battle but a peace treaty) resulted in the longest period of peace and was later followed by the peaceful conquest of Makkah.
3.4. Elimination of Tyranny and Oppression
- Battle of Khaybar targeted strongholds of Jewish tribes that had repeatedly violated pacts and plotted against Muslims.
- The Prophet ﷺ allowed no indiscriminate killing and ensured justice.
3.5. Securing Trade Routes and Safe Pilgrimage
- Makkans had monopolized trade and pilgrimage routes, preventing Muslims from entering Makkah.
- Prophet ﷺ’s campaigns aimed to secure free access for all.
3.6. Establishment of Justice and Social Order
- Post-victory, the Prophet ﷺ forgave enemies instead of taking revenge:
“Go, you are free.” — Prophet ﷺ at the Conquest of Makkah
- The campaigns led to:
- Treaty of Hudaybiyyah
- Religious freedom in Makkah
- Return of dignity to oppressed tribes
- Ethical Guidelines in Ghazwat
Islamic War Ethics | Prophetic Example |
No killing of non-combatants | Forbade harming women, children, and monks |
No mutilation of bodies | Strictly prohibited |
No destruction of nature | Trees and animals to be spared |
Protection of prisoners | Treated humanely and often released |
“Do not kill the elderly, the children, or women; do not cut down trees or destroy homes.”
(Sunan Abi Dawud)
- Scholarly Views
- Imam Ibn Taymiyyah: “The Prophet never initiated war; all his campaigns were in response to aggression.”
- Dr. Muhammad Hamidullah: “The Ghazwat were strategic and ethical—aimed at peace, not power.”
- Karen Armstrong: “Unlike many military leaders, Muhammad’s victories led to reform and reconciliation.”
- Lessons for the Modern World
Contemporary Principle | Ghazwat Model |
Defensive war | Only under threat or oppression |
Peace negotiation | Treaty of Hudaybiyyah |
Ethical warfare | No harm to innocents or ecology |
Reconciliation post-conflict | Conquest of Makkah and general amnesty |
Interfaith treaties | Charter of Madinah |
Conclusion
The Ghazwat-e-Nabawi were not tools of conquest but vehicles of peace, protection, and justice. The Prophet ﷺ only resorted to military action when every peaceful means was exhausted. Even in war, he upheld the highest ethical standards, prioritizing mercy, forgiveness, and treaty adherence. These campaigns established a peaceful Islamic order based on dignity, equality, and rule of law, offering a timeless model for resolving conflict with principle and restraint.
“We sent you not but as a mercy to all the worlds.”
(Surah Al-Anbiya, 21:107)
Q. No. 4: Explain the Doctrine of Prophethood and Its Importance in Human Life
Introduction
The doctrine of Prophethood (Nubuwwah) is a fundamental pillar of Islamic belief. It refers to the divine system through which Allah sends messengers (Anbiya) to guide humanity in all dimensions of life—spiritual, moral, legal, and social. The concept is not confined to Islam alone; it is embedded in the Abrahamic faiths. However, Islam regards Prophet Muhammad ﷺ as the Seal of the Prophets and the final messenger for all mankind.
“And We certainly sent into every nation a messenger…”
(Surah An-Nahl, 16:36)
- Definition of Prophethood in Islam
1.1. Nubuwwah vs. Risalah
- Nabi: One who receives divine revelation for his own people.
- Rasul: A prophet sent with a specific mission and sometimes a scripture.
1.2. Article of Faith
“The Messenger believes in what was revealed to him… and so do the believers…”
(Surah Al-Baqarah, 2:285)
Belief in prophets is essential for being a Muslim.
- Importance of Prophethood in Human Life
(As depicted in the chart above)
2.1. Moral Guidance and Character Building
- Prophets teach truthfulness, humility, justice, forgiveness, and patience.
- In the absence of divine moral compass, societies fall into hedonism or tyranny.
“You have indeed in the Messenger of Allah a beautiful example…”
(Surah Al-Ahzab, 33:21)
2.2. Spiritual Enlightenment
- Prophets reconnect the soul to its Creator, rescuing people from spiritual darkness.
“Allah is the Light of the heavens and the earth…”
(Surah An-Nur, 24:35)
- They teach:
- Purpose of life
- Tawheed (oneness of God)
- Preparation for the Hereafter
2.3. Social Reform and Liberation
- Prophets confronted tyranny, slavery, tribalism, and economic exploitation.
- Prophet Moses (AS) stood against Pharaoh.
- Prophet Muhammad ﷺ eliminated female infanticide, caste discrimination, and usury.
2.4. Law, Governance, and Justice
- Divine law (Shariah) was revealed to Prophets to govern society fairly.
- Without Prophethood, man-made laws often favor elites or violate morality.
“Indeed, We sent Our messengers with clear proofs and revealed with them the Scripture and the Balance that the people may maintain justice.”
(Surah Al-Hadid, 57:25)
2.5. Unity and Brotherhood
- Prophets promoted universal brotherhood and rejected divisions of race, class, or tribe.
“This nation of yours is one nation, and I am your Lord, so worship Me.”
(Surah Al-Anbiya, 21:92)
- Prophet Muhammad ﷺ united the warring Arab tribes into a single, moral Ummah.
2.6. Link Between Creator and Creation
- Prophets are the intermediaries of divine will, guiding man to understand Allah’s commands.
“He does not speak from desire. It is nothing but revelation sent down.”
(Surah An-Najm, 53:3–4)
- Without them, human reason is incomplete and prone to error.
- Finality of Prophethood in Islam
3.1. Khatam-un-Nabiyyin
“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets.”
(Surah Al-Ahzab, 33:40)
- Prophet Muhammad ﷺ brought the final and universal message.
- His Sunnah serves as a complete model until the end of time.
3.2. Preservation of Divine Message
- The Qur’an is unaltered and protected (Surah Al-Hijr, 15:9).
- Hadith and Sunnah complete the practical implementation of divine law.
- Prophets in the Qur’an and Their Unique Roles
Prophet | Contribution |
Adam (AS) | First human and prophet—foundation of humanity |
Nuh (AS) | Preached for 950 years, endurance in Dawah |
Ibrahim (AS) | Model of Tawheed, father of prophets |
Musa (AS) | Fought oppression, law-giver to Bani Israel |
Isa (AS) | Advocate of mercy and miracle-based guidance |
Muhammad ﷺ | Final prophet, comprehensive guide for all humanity |
- Scholarly Views
- Imam Ghazali: “Prophethood is the light which reason alone cannot produce.”
- Iqbal: “Prophets have been the real creators of human history.”
- Maulana Maududi: “The decline of societies begins when they reject divine guidance through Prophethood.”
- Relevance of Prophethood in Modern Times
Modern Challenge | Prophetic Solution |
Moral relativism | Fixed divine ethics through Prophethood |
Political corruption | Rule of law based on revelation |
Identity crises | Universal message of brotherhood and purpose |
Social injustice | Prophetic model of equality, welfare, and reform |
Spiritual emptiness | Tawheed and preparation for the afterlife |
Conclusion
The doctrine of Prophethood is not just a theological concept but a blueprint for human civilization. Prophets are teachers, reformers, leaders, and spiritual physicians, whose guidance elevates individuals and societies. Belief in and adherence to Prophetic teachings is essential for humanity’s success both in this world and the Hereafter. The Prophet Muhammad ﷺ, as the last and universal messenger, offers a complete model for all times and places.
“And We have not sent you except as a mercy to the worlds.”
(Surah Al-Anbiya, 21:107)
Q. No. 5: How Does Islam Highlight Human Dignity and Greatness? Discuss
Introduction
Islam presents a comprehensive and exalted view of human nature. It considers human beings as noble, purposeful, and accountable creations of Allah. Unlike other philosophies that reduce man to a material or biological entity, Islam recognizes human dignity (karamah) and greatness (fadl) as inherent and divinely ordained traits. This dignity is not based on wealth, race, or lineage, but on Taqwa (God-consciousness) and righteous conduct.
“And We have certainly honored the children of Adam…”
(Surah Al-Isra, 17:70)
- Creation: The Foundation of Human Dignity
1.1. Created by the Hands of Allah
- Allah created man with divine attention and intention, distinguishing him from all other beings.
“I created him with My own Hands.”
(Surah Sad, 38:75)
1.2. Best of Creations (Ashraf al-Makhluqat)
- Man is created in the best stature:
“Indeed, We created man in the best form.”
(Surah At-Tin, 95:4)
- Angels were commanded to prostrate before Adam (AS)—a symbolic gesture of honor.
- Dimensions of Human Dignity in Islam
(Visualized in the bar chart above)
2.1. Spiritual Potential
- Humans have the capacity to know, love, and worship Allah.
“I created jinn and mankind only to worship Me.”
(Surah Adh-Dhariyat, 51:56)
- Unlike animals, man possesses aql (reason) and ruh (soul) to transcend the material world.
2.2. Freedom of Will and Accountability
- Islam grants humans free will, making them moral agents.
“Indeed, We guided him to the way, be he grateful or ungrateful.”
(Surah Al-Insan, 76:3)
- This freedom elevates man’s moral responsibility.
2.3. Equality and Justice for All
- No racial, ethnic, or class superiority exists in Islam.
“O mankind, We created you from a male and a female and made you into nations and tribes so that you may know one another…”
(Surah Al-Hujurat, 49:13)
“No Arab is superior to a non-Arab except in Taqwa.” — Prophet Muhammad ﷺ (Last Sermon)
2.4. Right to Life and Integrity
- Every soul is sacred, regardless of religion or status.
“Whoever kills a soul… it is as if he had slain all mankind.”
(Surah Al-Ma’idah, 5:32)
- Islam prohibits:
- Murder
- Torture
- Humiliation
- Discrimination
2.5. Protection of Honor and Reputation
- Slander, backbiting, and false accusations are major sins.
“Do not backbite one another. Would any of you like to eat the flesh of his brother?”
(Surah Al-Hujurat, 49:12)
2.6. Human Greatness through Knowledge
- Humans are honored because they are knowledge seekers:
“He taught Adam the names of all things…”
(Surah Al-Baqarah, 2:31)
- Prophets were sent to cultivate this potential and guide moral action.
- Practical Reflections of Human Dignity in Islamic Law
Aspect | Islamic Principle |
Criminal Justice | No torture, fair trial, equality before law |
Economic Rights | Right to property, Zakat for dignity, not pity |
Family and Marriage | Spousal respect, parental rights, no coercion |
Freedom of Religion | “No compulsion in religion…” (2:256) |
- Prophet Muhammad ﷺ as a Model of Dignity
- Treated slaves like family (Zayd ibn Harithah)
- Honored women’s roles (Khadijah RA, Aisha RA)
- Respected non-Muslims and protected their rights
- Practiced mercy, humility, and equality in all dealings
“The strong is not the one who overpowers others, but the one who controls himself in anger.”
(Sahih Bukhari)
- Contemporary Relevance
Modern Violation | Islamic Remedy through Human Dignity |
Racism and Xenophobia | Brotherhood and equality (Ummah) |
Authoritarianism | Accountability and justice |
Gender oppression | Equal spiritual and legal rights |
Economic exploitation | Zakat, fair trade, prohibition of riba |
Mental health crises | Spiritual self-worth and divine purpose |
- Scholarly Views
- Imam Al-Ghazali: “The dignity of man lies not in what he owns, but in his soul’s journey toward its Lord.”
- Iqbal: “Elevate thyself to such heights that even fate seeks thy permission to write destiny.”
- Maulana Maududi: “Islam restores to man the dignity robbed by false ideologies and materialism.”
Conclusion
Islam highlights human dignity not as a societal luxury, but as a divine imperative. The Qur’an affirms human worth at creation, and the Prophet ﷺ validated it through his actions. In an age of moral confusion, social inequality, and identity crises, Islam provides a timeless and holistic framework to honor, protect, and elevate the human being. The restoration of human dignity is not only an Islamic obligation—but also a necessary condition for a just, peaceful, and meaningful world.
“And We have certainly honored the children of Adam…”
(Surah Al-Isra, 17:70)
Q. No. 6: How Can the System of Accountability in Pakistan Be Idealized in the Teachings of the Holy Prophet (PBUH)? Explain
Introduction
Accountability is the foundation of justice and good governance. In Pakistan, despite constitutional mechanisms like the National Accountability Bureau (NAB) and Public Accounts Committees, corruption, nepotism, and weak enforcement undermine the system. In contrast, the teachings of the Prophet Muhammad ﷺ offer a timeless model of transparent, impartial, and merit-based accountability. His governance in Madinah was marked by rule of law, equality before law, and moral uprightness, applicable to all leaders and citizens alike.
“Every one of you is a shepherd and every one of you is answerable with regard to his flock.”
(Sahih al-Bukhari)
- The Need for Accountability in Pakistan
Current Challenge | Consequence |
Political corruption | Public mistrust, weak institutions |
Nepotism and favoritism | Collapse of merit and public morale |
Lack of transparency | Misuse of national resources |
Selective justice | Rise in elite immunity and social frustration |
(These gaps are visualized in the bar chart comparison above)
- Accountability in the Teachings and Practice of the Prophet ﷺ
2.1. Rule of Law for All
- The Prophet ﷺ upheld law without bias—even against his family.
“By Allah, if Fatimah, the daughter of Muhammad, were to steal, I would cut off her hand.”
(Sahih al-Bukhari)
- No one was above the law—rich or poor, kin or stranger.
2.2. Justice and Transparency
- Administered justice without favoritism.
- Used Bayt-ul-Mal (public treasury) with great caution.
- Appointed Muhtasibs (market inspectors) to regulate fair practices.
“Beware! Whoever I appoint over a matter and he conceals from us even a needle, it is a theft…”
(Sunan Abi Dawud)
2.3. Public Office as a Trust (Amanah)
- Governance was a responsibility, not a privilege.
- Leaders were held accountable before the people and Allah.
“He who is appointed a ruler over the Muslims and he dies while he cheats them, Allah will forbid Paradise for him.”
(Sahih Muslim)
2.4. Appointment by Merit
- The Prophet ﷺ rejected favoritism in appointments.
- Appointed leaders based on competence, character, and loyalty.
- Usama ibn Zayd, despite youth and race, was made army commander.
- Amr ibn al-As appointed governor of Egypt due to skills, not lineage.
2.5. Public Participation and Consultation (Shura)
- Shura (consultation) was central to decision-making.
“…And consult with them in affairs…”
(Surah Aal Imran, 3:159)
- This prevented concentration of power and ensured collective responsibility.
- Practical Prophetic Instances of Accountability
3.1. Accountability in Battles
- After the Battle of Hunayn, Prophet ﷺ openly distributed war booty and addressed objections transparently.
- No room for personal gain—even as commander-in-chief.
3.2. Umar ibn Al-Khattab’s Model
- Carried forward Prophetic accountability:
- Questioned by the people for his clothing.
- Removed governors on complaints of corruption.
- How Pakistan Can Idealize Its Accountability on the Prophetic Model
Prophetic Standard | Reform for Pakistan |
No one above the law | End elite immunity; apply law equally |
Transparent use of public funds | Digitize & audit public spending |
Appoint on merit, not connections | Public service reform and de-politicization |
Zero tolerance for corruption | Strengthen NAB with due process |
Public consultation in policy | Empower local governance and participatory democracy |
- Relevant Quranic Verses and Hadiths
“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice.”
(Surah An-Nisa, 4:58)
“O you who believe! Stand out firmly for Allah as bearers of witness in justice.”
(Surah Al-Ma’idah, 5:8)
“When trust is lost, then wait for the Hour.” It was asked, “How will it be lost?” He said, “When authority is given to those who do not deserve it.”
(Sahih al-Bukhari)
- Scholarly Views
- Imam Al-Ghazali: “Corruption in leadership trickles down to the people; purification must begin at the top.”
- Allama Iqbal: “The Prophet’s model combines spiritual insight with practical governance—a balance needed in every Muslim nation.”
- Maulana Maududi: “In Islamic governance, authority is a sacred trust—accountability is its guardian.”
Conclusion
The accountability system in Pakistan can be reformed and idealized by implementing the Prophetic model of governance—one rooted in justice, transparency, merit, and public trust. Prophet Muhammad ﷺ not only preached these values but demonstrated them throughout his life. Reforms inspired by his Sunnah can revive public confidence, reduce corruption, and pave the way for a truly Islamic welfare state. The key lies in moral revival, institutional integrity, and ethical leadership.
“Verily, Allah commands justice, good conduct, and giving to relatives…”
(Surah An-Nahl, 16:90)
Q. No. 7:
Q.No:8- Write Notes on the following: Ijtihad The importance of epistles of Hazrat Ali (R.A).
(a) Ijtihad
Definition and Meaning
The word Ijtihad is derived from the Arabic root “jahada”, meaning to strive or exert effort. Technically, Ijtihad refers to the exertion of a jurist’s mental faculty to derive legal rulings from the Qur’an and Sunnah when a direct textual ruling is absent.
“Ijtihad is the process through which Islamic jurisprudence (fiqh) evolves to meet new issues.” – Dr. Hamidullah
Qur’anic and Hadith Basis
While not explicitly mentioned, the concept of reasoning is affirmed in the Qur’an:
“Do they not reflect upon the Qur’an?”
(Surah Muhammad, 47:24)
The Prophet ﷺ validated Ijtihad when he sent Mu’adh ibn Jabal (RA) to Yemen:
“How will you judge?”
He replied, “By the Book of Allah.”
The Prophet asked, “And if you do not find in it?”
He said, “Then by the Sunnah of the Messenger.”
“And if you do not find in it?”
“Then I will exert my opinion (ijtihad) and do my best.”
(Abu Dawud, Hadith 3592)
Types of Ijtihad
Type | Description |
Individual Ijtihad | Performed by a qualified scholar or jurist (mujtahid) |
Collective Ijtihad | Conducted by juristic councils or institutions |
Ijtihad Mutlaq | Unrestricted, practiced by Imams of major schools |
Ijtihad Muqayyad | Bound by a specific legal school’s framework |
Conditions for a Mujtahid
A scholar who performs Ijtihad must possess:
- Mastery of Arabic language
- Profound knowledge of the Qur’an and Sunnah
- Understanding of maqasid al-shariah (objectives of Islamic law)
- Acquaintance with usul al-fiqh (principles of jurisprudence)
Importance and Role
- Dynamic Legal Development
Ijtihad enables Islam to respond to modern challenges in fields like bioethics, AI, banking, and international law.
- Prevents Rigidity
Through Ijtihad, Islam avoids becoming static or outdated while staying true to its core values.
- Encourages Intellectual Engagement
Muslims are urged to reflect and reason with responsibility.
Contemporary Applications
- Islamic banking
- Organ transplantation
- Digital contracts and cryptocurrency
- Women’s education and leadership roles
Ijtihad vs. Taqlid
Ijtihad | Taqlid |
Independent reasoning | Following past scholars’ rulings |
Requires high qualification | Open to all scholars |
Encouraged in changing times | Useful for non-scholars in settled issues |
Scholarly Opinions
- Imam Shafi’i: “Ijtihad is necessary to derive law where there is no direct text.”
- Allama Iqbal: “The doors of Ijtihad must remain open for Islamic vitality.”
- Maulana Maududi: “Revival of the Ummah is impossible without revival of Ijtihad.”
Conclusion
Ijtihad is the intellectual soul of Islamic law. It reflects Islam’s universal adaptability, allowing scholars to apply eternal principles to changing realities. While requiring caution and expertise, it remains an indispensable tool for the Ummah’s legal, ethical, and civilizational advancement.
(b) The Importance of the Epistles (Letters) of Hazrat Ali (RA)
Introduction
Hazrat Ali ibn Abi Talib (RA), the fourth Caliph and cousin of Prophet Muhammad ﷺ, is not only known for his valor and piety but also for his exceptional insight into governance, justice, and administration. His letters and epistles—preserved in collections such as Nahj al-Balagha—are treasures of Islamic political philosophy and ethics.
Context of the Epistles
- Many letters were addressed to governors, military commanders, and administrators.
- Written during his Caliphate (656–661 CE), a time of political strife and civil unrest.
- Serve as guiding documents for just Islamic governance.
Notable Letters and Their Significance
- Letter to Malik al-Ashtar (Governor of Egypt)
- A complete blueprint of Islamic governance.
- Highlights:
- Justice and equality before law
- Protection of the weak
- Avoidance of arrogance and cruelty
- Economic fairness and tax responsibility
“People are either your brothers in faith or your equals in humanity.” – Hazrat Ali (RA)
- Letter to Uthman ibn Hunaif
- Governor of Basra, warned against lavish living.
- Advocated a life of simplicity and service.
Themes in the Epistles
Theme | Explanation |
Justice | Emphasized as the foundation of governance |
Accountability | Advised governors to fear Allah in public funds |
Servant Leadership | Rulers as caretakers, not tyrants |
Social Welfare | Caring for the poor, widows, and orphans |
Avoidance of Nepotism | Appoint based on merit, not loyalty |
Relevance to Modern Governance
- Can be integrated into constitutional law, civil service codes, and public administration ethics.
- Provides Islamic answers to corruption, elitism, and bureaucratic injustice.
Scholarly Views
- Imam Ja’far al-Sadiq: “Ali’s letter to Malik is more valuable than centuries of governance manuals.”
- Muhammad Abduh (Egyptian reformer): “I have never read anything in governance as powerful as Ali’s epistles.”
- Dr. Ali Shariati: “Hazrat Ali’s letters are a revolutionary manifesto of social justice.”
Conclusion
Hazrat Ali’s epistles are timeless documents that marry Islamic ethics with administrative genius. In an age where Muslim nations struggle with governance and justice, these letters remain a moral compass and legal guide, emphasizing equity, piety, and public service.
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