Q. No. 2. Define Ijtihad, also highlight its contemporary importance in the light of Islamic Fiqh.
Introduction
Ijtihad is one of the most important intellectual tools in Islamic jurisprudence (Fiqh) that allows qualified scholars to derive legal rulings in situations where direct textual evidence from the Qur’an and Sunnah is not explicitly available. It reflects the dynamic nature of Islamic law, enabling it to remain relevant and applicable across ages, societies, and technologies.
“If a ruler practices Ijtihad and gives the correct judgment, he will have two rewards. If he errs, he will still have one reward.”
(Sahih Bukhari)
- Definition of Ijtihad
The word Ijtihad comes from the Arabic root “jahada” meaning “to strive” or “exert effort.”
Legal Definition:
“The exertion of a jurist’s intellectual effort to deduce the ruling of a case for which there is no clear text from the Qur’an or Sunnah.”
— Imam al-Ghazali
- Sources and Preconditions of Ijtihad
2.1. Foundational Sources
- Qur’an and Sunnah
- Qiyas (Analogy) and Ijma (Consensus)
2.2. Conditions for a Mujtahid (Jurist)
- Mastery of Arabic language
- Deep knowledge of Qur’an and Hadith
- Understanding of Maqasid al-Shariah (Objectives of Islamic law)
- Intellectual integrity and Taqwa (piety)
- Types of Ijtihad
Type | Scope |
Individual Ijtihad | Performed by a single scholar |
Collective Ijtihad | Performed by a council of jurists |
Bounded Ijtihad | Within established schools of thought |
Unbounded Ijtihad | Directly from primary sources |
- Historical Application of Ijtihad
- Imam Abu Hanifa: Used Qiyas for emerging legal issues.
- Imam Malik: Gave preference to the practice (Amal) of Madinah.
- Imam Shafi’i: Codified Usul al-Fiqh (principles of jurisprudence).
- Imam Ibn Taymiyyah: Applied Ijtihad beyond classical boundaries for reform.
- Shah Waliullah Dehlvi: Called for Ijtihad to bridge tradition with modernity.
- Contemporary Importance of Ijtihad in Islamic Fiqh
(Visualized in the chart above)
5.1. Islamic Finance and Banking
- Development of interest-free banking systems.
- Instruments like:
- Sukuk (Islamic bonds)
- Takaful (Islamic insurance)
- All emerged through modern Ijtihad rooted in Qur’anic principles.
5.2. Bioethics and Medical Issues
- Rulings on:
- Organ transplantation
- Test-tube babies
- Cloning and gene therapy
“Necessities make prohibitions permissible” — Islamic legal maxim used in such Ijtihad.
5.3. Digital and Cyber Jurisprudence
- Challenges in digital contracts, cryptocurrency, online transactions.
- Need for fatwas based on the Maqasid (objectives) of Shariah:
- Protection of wealth
- Prevention of harm
5.4. Environmental Jurisprudence
- Issues of climate justice, sustainability, and eco-ethics.
- Based on Qur’anic principles of:
“Do not cause corruption on earth after its reformation…”
(Surah Al-A’raf, 7:56)
5.5. Gender and Legal Equity
- Re-examining classical rulings under modern contexts while staying faithful to the Shariah.
- For example:
- Women in judiciary and politics
- Witness laws in financial vs. criminal matters
5.6. Governance and Democracy
- Applying Islamic principles in:
- Constitutional law
- Public accountability (Hisbah)
- Human rights and minority protection
- Misconceptions and Misuse of Ijtihad
Misuse | Impact |
Ijtihad by unqualified persons | Leads to deviance and chaos |
Selective use to serve politics | Undermines spiritual and moral objectives |
Rejection by literalists | Stagnates legal and social progress |
- Scholarly Perspectives
- Imam Shafi’i: “The door of Ijtihad remains open for those who are qualified.”
- Dr. Yusuf al-Qaradawi: “We need a balanced Ijtihad—rooted in revelation but aware of reality.”
- Allama Iqbal: “The doors of Ijtihad must never be closed if Islam is to remain a living force.”
- Way Forward for the Muslim World
Step | Action |
Institutional Ijtihad | Establish Fiqh academies in Muslim countries |
Education reforms | Train new jurists in both classical and modern knowledge |
Ijtihad for minorities | Contextual fatwas for Muslims in non-Muslim lands |
Media awareness | Teach public the real nature and limits of Ijtihad |
Conclusion
Ijtihad is not a relic of the past—it is the key to Islam’s future relevance. It bridges divine principles with human conditions, enabling Muslims to address new issues while remaining faithful to revelation. In the contemporary world, where challenges are complex and dynamic, renewed and collective Ijtihad is not only permissible but necessary for the revival of Islamic thought, law, and civilization.
“Those who strive in Our cause—We will surely guide them to Our ways.”
(Surah Al-Ankabut, 29:69)
Q. No. 3. What is Self-purification and Ehsan? Explain it in the light of Quran and Sunnah, also describe its individual and collective impacts.
Introduction
Islam is not only a system of laws but also a transformative journey aimed at purifying the soul and perfecting character. Two central concepts in this journey are Tazkiyah (self-purification) and Ihsan (spiritual excellence). These are emphasized in both the Qur’an and Sunnah as essential elements of a believer’s life, aiming to develop a God-conscious individual and a morally upright society.
“He has succeeded who purifies the soul, and he has failed who corrupts it.”
(Surah Ash-Shams, 91:9–10)
- Definition of Self-Purification (Tazkiyah)
Tazkiyah literally means to purify, grow, or improve.
In Islamic Terminology:
It refers to the purification of the soul from spiritual diseases such as:
- Greed
- Arrogance
- Envy
- Hypocrisy
And cultivating:
- Sincerity (Ikhlas)
- Patience (Sabr)
- Gratitude (Shukr)
- Love for Allah and His creation
- Definition of Ihsan
Derived from the root ḥ-s-n, meaning beauty or perfection.
Hadith of Jibreel:
“Ihsan is to worship Allah as if you see Him, and if you do not see Him, know that He sees you.”
(Sahih Muslim)
Ihsan is the highest level of faith, above Islam (submission) and Iman (belief).
- Quranic Perspective on Tazkiyah and Ihsan
3.1. Tazkiyah in the Qur’an
- “Indeed, the one who purifies himself has succeeded.”
(Surah Al-A‘la, 87:14) - “Truly he succeeds who purifies it, and he fails who corrupts it.”
(Surah Ash-Shams, 91:9–10)
3.2. Ihsan in the Qur’an
- “Indeed, Allah is with those who do good (Muhsineen).”
(Surah Al-Baqarah, 2:195) - “And do good; indeed, Allah loves the doers of good.”
(Surah Al-Baqarah, 2:195)
- Sunnah of the Prophet ﷺ on Tazkiyah and Ihsan
4.1. Life of the Prophet ﷺ as a Model of Ihsan
“You have in the Messenger of Allah the best example…”
(Surah Al-Ahzab, 33:21)
- Prophet ﷺ forgave his enemies (e.g. Taif, Makkah)
- Treated the poor, women, and non-Muslims with mercy
4.2. Personal Practice of Tazkiyah
- Frequent self-accountability (Muhasaba)
- Daily Istighfar (seeking forgiveness)
- Encouraged companions to purify intentions, guard the tongue, and maintain humility
- Impacts of Self-Purification and Ihsan
(Also visualized above)
5.1. Individual Impacts
Impact | Explanation |
Inner peace (Sakoon) | Detachment from materialism and control over desires |
Moral Excellence | Promotes honesty, humility, patience, and self-restraint |
God-Consciousness (Taqwa) | Constant awareness of Allah refines actions and decisions |
5.2. Social and Collective Impacts
Impact | Explanation |
Social harmony | Reduced conflicts and ethical relationships |
Justice and empathy | Less corruption, more compassion in leadership and law |
Trustworthy communities | Builds mutual respect and safety in society |
- Link with Islamic Civilization and Reform
- All great Islamic reformers—from Imam Ghazali to Shah Waliullah—stressed that no civilization can rise without spiritual and moral revival.
- Ihsan became the core of Sufi movements, focusing on:
- Zikr (Remembrance of Allah)
- Tazkiyah through Murshid (Spiritual mentor)
- Relevance in Contemporary Society
Modern Problem | Solution Through Tazkiyah/Ihsan |
Materialism and anxiety | Contentment and focus on the Hereafter |
Corruption and dishonesty | Moral restraint and divine accountability |
Family breakdown and social decay | Revival of empathy, trust, and responsibility |
Extremism and intolerance | Ihsan-based moderation and humility |
- Scholarly Perspectives
- Imam Ghazali: “The heart must be polished like a mirror through Tazkiyah.”
- Allama Iqbal: “The Muslim must combine Shariah with the beauty of Ihsan.”
- Maulana Maududi: “Without Tazkiyah, Islamic law becomes a skeleton without soul.”
Conclusion
Self-purification and Ihsan are the essence of Islamic spiritual ethics, guiding Muslims to not only follow rituals but to live with beauty, humility, and excellence. When individuals transform themselves through Tazkiyah, the entire society evolves toward justice, peace, and divine harmony. This inner dimension of Islam is essential for building strong moral leadership, cohesive families, and ethical governance.
“Indeed, Allah loves those who purify themselves.”
(Surah At-Tawbah, 9:108)
Q. No. 4. Point out the motives of terrorism in Pakistan. How can the society get rid of terrorism?
Introduction
Terrorism is one of the most serious threats to Pakistan’s security, economy, and social fabric. It undermines national cohesion, targets civilians, distorts Islam’s peaceful image, and destabilizes the country. While Pakistan has made significant strides through military operations and diplomatic efforts, terrorism continues to evolve. Understanding its core motives and applying Islamic, educational, economic, and judicial reforms is critical for long-term peace.
“Whoever kills a person unjustly…it is as if he has killed all of mankind.”
(Surah Al-Ma’idah, 5:32)
- Key Motives of Terrorism in Pakistan
(As visualized in the chart above)
1.1. Sectarian Conflict and Religious Extremism
- Militant outfits like Lashkar-e-Jhangvi, Sipah-e-Muhammad, and others exploit sectarian differences.
- Radical ideologies misinterpret Takfir (excommunication) and Jihad to justify violence.
“Beware of extremism in religion…”
(Sunan An-Nasa’i)
1.2. Misuse of Religion
- Misinterpretation of Islam by unqualified preachers leads to brainwashing of youth.
- Suicide attacks and target killings are falsely legitimized.
“There is no compulsion in religion.”
(Surah Al-Baqarah, 2:256)
1.3. Foreign Interference and Proxy Wars
- Geopolitical rivalries (India-Afghanistan nexus) often fuel insurgencies in Balochistan and KP.
- Funding and weapons reach banned outfits via external intelligence networks.
1.4. Political Instability and Weak Governance
- Power vacuums create spaces for extremist ideologies to flourish.
- Distrust in the legal system leads some to support parallel justice groups.
1.5. Poverty, Unemployment, and Economic Inequality
- Militants offer financial incentives to unemployed youth.
- Lack of economic opportunities in remote areas increases susceptibility to radicalization.
1.6. Illiteracy and Lack of Critical Thinking
- Madrassas without curriculum reform often produce narrow worldviews.
- General education does not promote analytical or civic values, leaving youth vulnerable.
- How Can Society Get Rid of Terrorism?
2.1. Promote True Teachings of Islam
- Launch national campaigns with credible scholars to reclaim Islam from extremists.
- Emphasize:
- Ihsan (spiritual excellence)
- Wasatiyyah (moderation)
- Peaceful coexistence
“And We have not sent you but as a mercy to the worlds.”
(Surah Al-Anbiya, 21:107)
2.2. Educational Reforms
Action | Impact |
Revise madrassa syllabi | Remove hate content, add civic education |
Improve school education | Emphasize critical thinking, peace, and diversity |
Religious literacy for youth | Protect from ideological manipulation |
2.3. Economic Uplift and Youth Employment
- Launch microfinance projects and youth skills programs.
- Expand CPEC and infrastructure to tribal areas.
- Use Waqf and Zakat for youth entrepreneurship.
2.4. Stronger Judiciary and Rule of Law
- Expedite terror trials while ensuring transparency.
- Depoliticize police and intelligence operations.
- Implement Islamic principles of justice and accountability.
2.5. Interfaith and Intra-faith Dialogue
- Create platforms for scholars from Sunni, Shia, Barelvi, Deobandi backgrounds.
- Promote unity based on shared Islamic values, not political loyalties.
“Hold fast to the rope of Allah and do not be divided.”
(Surah Aal-e-Imran, 3:103)
2.6. Media Regulation and Counter-Narratives
- Monitor hate speech on TV and social media.
- Promote stories of martyrs, reformers, and peaceful leaders.
2.7. Rehabilitation Programs for Former Militants
- Inspired by Saudi and Indonesian models.
- Combine:
- Counseling
- Islamic education
- Skills training
- Role of Islamic Principles in Counterterrorism
Principle | Counterterror Benefit |
Taqwa (God-consciousness) | Instills fear of divine accountability |
Adl (Justice) | Prevents oppression, which fuels rebellion |
Ihsan (Excellence) | Encourages compassion and community welfare |
Amr bil Ma’ruf | Promotes good and peaceful engagement |
- Scholarly Views
- Allama Iqbal: “The sword of the believer is only for justice, never for conquest.”
- Maulana Maududi: “Islamic revival must be peaceful, intellectual, and spiritual.”
- Dr. Tahir ul Qadri: “Suicide bombing is forbidden in Islam; the perpetrator is a criminal.”
Conclusion
Terrorism in Pakistan is the result of multiple overlapping factors—religious distortion, foreign interests, socioeconomic injustice, and educational failure. Islam strongly condemns violence and upholds the sanctity of human life. A multipronged strategy rooted in Islamic teachings, civic education, judicial reform, and economic uplift is vital to eliminate terrorism from its roots and restore Pakistan as a beacon of peace and progress in the Muslim world.
“And do not transgress; indeed, Allah does not like transgressors.”
(Surah Al-Baqarah, 2:190)
Q. No. 5. Highlight the responsibilities of civil servants in the light of Islamic teachings.
Introduction
In Islam, governance is viewed as a sacred trust (Amanah) and those appointed to serve the public—civil servants—are directly accountable to Allah and the people. The Qur’an and Sunnah emphasize qualities like justice, transparency, efficiency, and public welfare as indispensable to public officials. A civil servant in an Islamic framework is not just an employee of the state but a guardian of public interest and executor of divine principles.
“Verily, Allah commands you to deliver trusts to those worthy of them…”
(Surah An-Nisa, 4:58)
- Islamic Framework for Civil Responsibility
Islamic governance is grounded in:
- Adl (Justice)
- Ihsan (Excellence)
- Amanah (Trustworthiness)
- Shura (Consultation)
- Maslahah (Public Interest)
Each of these principles guides the duties of civil servants to serve people with integrity and accountability.
- Key Responsibilities of Civil Servants in Islam
(As shown in the visual chart above)
2.1. Upholding Justice and Fairness
“Stand out firmly for justice, as witnesses to Allah…”
(Surah An-Nisa, 4:135)
- Must be impartial, transparent, and committed to upholding the law regardless of personal bias or political pressure.
- Justice includes:
- Equal service to all citizens
- Fair distribution of resources
- Impartiality in administrative decisions
2.2. Observing Accountability and Trust (Amanah)
“Every one of you is a shepherd, and every one of you is answerable for his flock.”
(Sahih Bukhari)
- Civil servants are accountable before Allah and society for their conduct.
- Any misuse of authority is considered a breach of Amanah.
2.3. Ensuring Public Welfare (Maslahah Aamah)
- The Prophet ﷺ said:
“The best of people are those who are most beneficial to others.”
(Daraqutni)
- Civil servants are expected to:
- Serve without discrimination
- Improve infrastructure, education, and justice delivery
- Design people-friendly policies
2.4. Avoiding Bribery and Corruption
“The one who gives a bribe and the one who takes it, both are cursed.”
(Sunan Abu Dawood)
- Islam strictly forbids corruption.
- Civil servants must resist:
- Nepotism
- Embezzlement
- Conflict of interest
2.5. Efficiency, Honesty, and Professionalism
- Islam encourages excellence (Ihsan) in all tasks.
“Allah loves that when one of you does a job, he perfects it.”
(Al-Bayhaqi)
- Duties must be performed with:
- Timeliness
- Diligence
- Competence
2.6. Obedience to the Law and Constitution
- The Qur’an emphasizes obedience to authority, as long as it does not conflict with Shariah.
“O you who believe! Obey Allah, obey the Messenger, and those in authority among you.”
(Surah An-Nisa, 4:59)
- Civil servants must abide by rules, court orders, and constitutional provisions.
- Historical Precedents from Islamic Governance
3.1. Hazrat Umar (RA)
- Established:
- Performance audits for governors
- Salary structure to prevent bribery
- Wrote letters to governors warning against oppression and luxury.
3.2. Hazrat Ali (RA)’s Letter to Malik al-Ashtar
“Let your heart be filled with mercy, love, and kindness for your subjects.”
- Emphasized:
- Equality before law
- Appointment of honest officials
- Accountability in financial matters
- Application to Contemporary Pakistan
Issue | Islamic Guidance |
Corruption in bureaucracy | Ban on bribery and public fund misuse |
Political interference | Merit-based appointments (Qur’an 4:58) |
Nepotism | Selection by competence, not kinship |
Delay in service delivery | Emphasis on timeliness and excellence |
Abuse of power | Constant self-audit and public feedback mechanisms |
- Scholarly Views
- Allama Iqbal: “The system must nurture those with moral strength, not just technical skills.”
- Maulana Maududi: “Public office in Islam is a trust—it cannot be used for personal gain.”
- Dr. Khalid Alvi: “Administrative justice is the backbone of an Islamic welfare state.”
- Training Civil Servants According to Islamic Ethics
- Incorporate Islamic ethics modules in civil service training.
- Encourage:
- Self-accountability (Muhasaba)
- Tazkiyah (Purification of character)
- Public duty as worship (Ibadah)
Conclusion
Civil service in Islam is not merely administrative—it is a sacred duty bound by divine accountability and social responsibility. Civil servants are entrusted with upholding justice, ensuring welfare, eliminating corruption, and operating within the framework of Amanah and Ihsan. In Pakistan, reforming the bureaucracy in light of Prophetic governance and Qur’anic principles can restore public trust and institutional strength, leading to a more just and equitable society.
“And do not consume one another’s wealth unjustly…”
(Surah Al-Baqarah, 2:188)
Q. No. 6. Write a comprehensive note on Zakat system of Islam and its spiritual, moral and social impacts.
Introduction
Zakat is one of the five pillars of Islam, mandated upon every eligible Muslim to purify their wealth and uplift the needy. It represents Islam’s commitment to economic justice, social equity, and spiritual purification. Unlike charity (Sadaqah), Zakat is an obligatory act of worship with specified rates and recipients, enshrining the Islamic vision of a welfare-oriented economic system.
“Take from their wealth a charity by which you purify them and cause them increase…”
(Surah At-Tawbah, 9:103)
- Definition and Obligatory Nature of Zakat
Zakat literally means “purification” or “growth.”
In Islamic Law (Fiqh):
It is a compulsory levy on wealth and property of Muslims who meet the Nisab (minimum threshold), calculated as:
- 2.5% on cash, gold, silver, savings, trade goods
- Different rates for agriculture, livestock, minerals
- Quranic Basis for Zakat
- “Establish prayer and give Zakat…”
(Surah Al-Baqarah, 2:110) - Zakat is mentioned 82 times in the Qur’an, often coupled with Salah—signifying its importance.
- Recipients of Zakat (Asnaf)
“Zakat is only for the poor and the needy, and those employed to collect it…”
(Surah At-Tawbah, 9:60)
Eight categories include:
- The poor (Fuqara)
- The needy (Masakin)
- Zakat collectors
- Converts to Islam
- Those in debt
- For freeing captives
- In the path of Allah (Fi Sabilillah)
- The stranded traveler (Ibn al-Sabil)
- Spiritual Impacts of Zakat
(See Chart Above)
4.1. Purification of Wealth and Soul
“He has succeeded who purifies it [the soul].”
(Surah Ash-Shams, 91:9)
- Detaches believers from material greed and inculcates sincerity (Ikhlas).
4.2. Sense of Gratitude
- Reminds the wealthy that wealth is a trust from Allah, not a personal achievement.
- Builds humility and responsibility.
4.3. Increase in Barakah (Divine Blessing)
“Charity does not decrease wealth.”
(Sahih Muslim)
- Zakat invites divine protection and spiritual growth.
- Moral Impacts of Zakat
5.1. Cultivation of Empathy and Brotherhood
- Builds moral sensitivity toward suffering.
- Erases arrogance and pride.
5.2. Strengthens Ethical Integrity
- Helps internalize values like:
- Compassion
- Generosity
- Accountability
5.3. Promotes Honest Earning
- Only Halal income is eligible for Zakat—thereby discouraging corruption and exploitation.
- Social Impacts of Zakat
6.1. Alleviation of Poverty
- Directly transfers wealth from rich to poor, without interest or exploitation.
- Creates economic mobility and opportunity.
6.2. Reduces Inequality
“…So that wealth does not merely circulate among the rich.”
(Surah Al-Hashr, 59:7)
- Redistributes wealth across society, reducing class divide.
6.3. Enhances Social Security
- Pre-modern Islamic states maintained Bayt al-Mal (Public Treasury) funded by Zakat.
- Provided:
- Food
- Shelter
- Emergency relief
6.4. Builds Community Trust and Unity
- Encourages interdependence and cooperation.
- Uplifts dignity of the poor by institutionalizing their right to assistance.
- Historical Implementation of Zakat
Period | Impact |
Caliph Abu Bakr (RA) | Fought those who denied Zakat; upheld it as Islamic obligation |
Caliph Umar (RA) | Institutionalized Zakat distribution and poverty relief |
Umar bin Abdul Aziz | Zakat so well-distributed that no recipients remained |
- Contemporary Relevance and Challenges
8.1. Role in Islamic Welfare States
- Zakat forms the basis of Islamic fiscal policy.
- Must be state-administered in proper systems:
- Pakistan’s Zakat Ordinance (1979)
- Modern institutions in Malaysia and Sudan
8.2. Challenges
Issue | Solution |
Mismanagement | Digitize Zakat funds, enhance transparency |
Public distrust | Independent audits and centralized distribution |
Awareness gaps | Nationwide Zakat literacy campaigns |
- Scholarly Views
- Imam Abu Hanifa: “Zakat ensures both individual purification and societal harmony.”
- Maulana Maududi: “Zakat is the backbone of an Islamic economy—it ensures no one sleeps hungry.”
- Allama Iqbal: “A nation that forgets its poor has lost its soul.”
Conclusion
Zakat is not merely a financial transaction—it is a divine system that connects spirituality with social justice. It purifies the soul, equalizes wealth, strengthens brotherhood, and minimizes poverty. In today’s fragmented and unequal world, revitalizing the Zakat system—through transparency, education, and institutional reform—is vital for the emergence of a truly Islamic welfare society.
“And establish prayer and give Zakat…that you may receive mercy.”
(Surah An-Nur, 24:56)
Q. No. 7. Describe, in detail, the basic characteristics of Islamic civilization.
Introduction
Islamic civilization is not defined by race, geography, or empire—but by a set of universal spiritual, ethical, and intellectual values derived from the Qur’an and Sunnah. It is a value-driven civilization, centered on Tawheed (Oneness of God) and built upon the pillars of justice, equality, knowledge, and morality. Historically, Islamic civilization flourished from Spain to China, influencing fields like law, medicine, architecture, science, and governance—yet its foundation remains deeply theological and moral.
“You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong…”
(Surah Aal-e-Imran, 3:110)
- Tawheed: The Core of Islamic Civilization
“Say: He is Allah, the One and Only.”
(Surah Al-Ikhlas, 112:1)
- Tawheed (Monotheism) is the theological axis of Islamic thought.
- Establishes:
- Universal brotherhood (all are equal before Allah)
- Sovereignty of divine law
- Accountability in both personal and political life
- Justice (Adl): Foundation of Governance and Society
“Indeed, Allah commands justice and good conduct…”
(Surah An-Nahl, 16:90)
- Justice in Islamic civilization is:
- Not just legal, but social and economic.
- Applied equally to rulers and citizens.
- Caliph Umar (RA) once said:
“Even if a dog dies hungry on the riverbank, I will be responsible before Allah.”
- Knowledge and Ilm: Pursuit of Enlightenment
“Are those who know equal to those who do not know?”
(Surah Az-Zumar, 39:9)
- Islam promoted education for all genders and classes.
- Produced intellectuals like:
- Ibn Sina (medicine)
- Al-Khwarizmi (mathematics)
- Al-Farabi (philosophy)
- Institutions: Bayt al-Hikmah, Al-Azhar, Qarawiyyin
- Equality and Human Dignity
“The most honored among you in the sight of Allah is the most righteous among you.”
(Surah Al-Hujurat, 49:13)
- No racism, caste system, or class privilege.
- Examples:
- Bilal (RA), an Abyssinian slave, appointed Muezzin.
- Prophet’s (ﷺ) Last Sermon: “No Arab is superior to a non-Arab…”
- Moral and Ethical Values
Value | Qur’anic Guidance |
Truthfulness | “Be with those who are truthful” (9:119) |
Modesty | “Tell believing men and women to lower their gaze…” (24:30–31) |
Compassion | “We sent you only as a mercy to the worlds” (21:107) |
Trust | “Render trusts to whom they are due…” (4:58) |
- Morality in Islam is not relative, but objective and divine.
- Tolerance and Coexistence
- Islamic civilization historically protected Jews, Christians, and Zoroastrians.
- Granted:
- Freedom of worship
- Legal autonomy under Dhimmah contracts
- Caliph Umar’s covenant to Jerusalem ensured safety for all citizens.
“There is no compulsion in religion.”
(Surah Al-Baqarah, 2:256)
- Rule of Law and Shariah
- Islamic civilization was governed by divine law, not monarchial whims.
- Even caliphs were subject to Islamic injunctions.
- System of:
- Qadis (judges)
- Muhtasibs (market regulators)
- Hisbah (accountability offices)
- Science and Progress within Faith
Field | Muslim Contributors |
Medicine | Ibn Sina, Al-Razi |
Astronomy | Al-Battani, Al-Zarqali |
Mathematics | Al-Khwarizmi (algebra), Omar Khayyam |
Architecture | Alhambra, Dome of the Rock |
- All this was guided by the Islamic worldview, not separate from it.
- Welfare and Economic Justice
- Zakat and Sadaqah formed the backbone of economic redistribution.
- Waqf (endowments) supported:
- Orphanages
- Hospitals
- Universities
“They feed the needy, the orphan, and the captive…”
(Surah Al-Insan, 76:8)
- Family and Social Structure
- Family is the basic unit of Islamic civilization.
- Based on:
- Marriage
- Respect for elders
- Mutual responsibilities
“And We made from them spouses that they may find tranquility…”
(Surah Ar-Rum, 30:21)
- Aesthetic and Artistic Expression
- Art expressed through geometry, calligraphy, and architecture.
- No idolatry; beauty reflects divine perfection.
- “Ihsan” in architecture: e.g., Taj Mahal, Alhambra Palace
- Balanced Material and Spiritual Outlook
- Islamic civilization avoids extremes of asceticism and materialism.
- Promotes:
- Halal consumption
- Simplicity in lifestyle
- Deep focus on the Hereafter
“Seek the Hereafter by what Allah has given you, but do not forget your share of the world.”
(Surah Al-Qasas, 28:77)
- Unity in Diversity
- Ummah included Arabs, Persians, Turks, Africans, South Asians, etc.
- United not by language or race, but by:
- Kalima
- Qiblah
- Shared ethics and rituals
- Role of the Prophet Muhammad ﷺ
- His model integrated:
- Spirituality
- Governance
- Economic justice
- Interfaith diplomacy
“You have in the Messenger of Allah an excellent example.”
(Surah Al-Ahzab, 33:21)
Conclusion
Islamic civilization is a spiritually rooted, morally guided, intellectually vibrant, and socially just way of life. It shaped not only religious practices but governance, education, art, and law, producing a global legacy admired even today. The revival of Islamic civilization lies in returning to these core values, not just in rhetoric but in educational, legal, and political frameworks.
“Indeed, this Ummah of yours is one Ummah, and I am your Lord, so worship Me.”
(Surah Al-Anbiya, 21:92)
Q. No. 8. The Holy Prophet (SAW) is the prophet of peace and safety. Explain with arguments.
Introduction
The life of Prophet Muhammad ﷺ is a beacon of peace, mercy, and reconciliation. He was not sent to divide or destroy, but to unify humanity through divine guidance. From his early years in Makkah to his leadership in Madinah, every major event in his Prophethood testifies that he was the Prophet of peace and safety, not violence or coercion.
“And We have not sent you except as a mercy to the worlds.”
(Surah Al-Anbiya, 21:107)
- Peace as the Core Mission of Prophethood
- “Islam” itself means peace.
- His teachings, actions, treaties, and daily conduct emphasized:
- Resolving disputes
- Forgiving enemies
- Protecting lives and property
- Major Peace Initiatives by the Prophet ﷺ
(As shown in the visual chart above)
2.1. Treaty of Hudaybiyyah (628 CE)
- Signed with the Quraysh despite apparent disadvantage to Muslims.
- Demonstrated:
- Diplomacy over violence
- Patience and trust in Allah
Quran called it “a clear victory” (Surah Al-Fath, 48:1)
2.2. Fath Makkah (630 CE): Conquest Without Bloodshed
- Entered Makkah with 10,000 soldiers without war.
- Declared general amnesty:
“Go, you are free.”
- No revenge on former enemies—highlighting mercy over vengeance.
2.3. Constitution of Madinah
- First written social contract among:
- Muslims
- Jews
- Pagans
- Ensured:
- Religious freedom
- Mutual defense
- Peaceful coexistence
2.4. Protection of Non-Muslims
“Whoever harms a Dhimmi (non-Muslim under Muslim protection) harms me.”
(Sunan Abu Dawood)
- Allowed Christian delegations (e.g. Najran) to:
- Worship freely in Masjid
- Maintain their identity
- Jews and pagans lived under Islamic rule with security and autonomy.
2.5. Forgiveness of Personal Enemies
- Ta’if Incident: After being stoned, he chose not to retaliate.
“I hope Allah brings from their descendants those who believe.”
- Hind bint Utbah and Wahshi (killer of Hamza) were pardoned.
2.6. Strict Prohibition of Unjust Violence
“Do not kill women, children, monks, or destroy crops and trees.”
(Sunan Abu Dawood)
- Established rules of war based on ethics and protection of human life.
- Quranic Verses Emphasizing Peace
- “There is no compulsion in religion.”
(Surah Al-Baqarah, 2:256) - “If they incline towards peace, then incline towards it and rely upon Allah.”
(Surah Al-Anfal, 8:61) - “Reconciliation is best.”
(Surah An-Nisa, 4:128)
- Prophet’s Title and Message of Peace
- Known as Al-Ameen (The Trustworthy) even by enemies.
- Greeted people with:
“As-salamu Alaikum” (Peace be upon you)
- Peace was not just political, but moral, spiritual, and societal.
- Impact on Society and Future Generations
Aspect | Prophet’s Model of Peace |
Family | Promoted kindness, equity, and forgiveness |
Society | Eliminated tribal vengeance and established brotherhood |
Judiciary | Reconciled parties before trials |
International Diplomacy | Sent peaceful letters to emperors of Rome and Persia |
- Misconceptions vs. Reality
Misconception | Islamic Reality |
Islam spread by the sword | Majority of conversions were due to justice and ethics |
Prophet encouraged violence | He averted wars, even at personal cost |
Jihad means war | Primary meaning is struggle for truth, education, and reform |
- Scholarly Endorsements
- Karen Armstrong: “Muhammad was a prophet of peace, and the bloodshed that occurred was always in self-defense.”
- Montgomery Watt: “His remarkable tolerance and mercy were central to his greatness.”
- Allama Iqbal: “Muhammad ﷺ gave the world the model of a peaceful revolution.”
- Lessons for Today
Modern Issue | Prophetic Peaceful Guidance |
Religious intolerance | Constitution of Madinah model |
Sectarianism | Brotherhood of Madinah |
International conflict | Diplomacy of Hudaybiyyah |
Extremism | Rejection of violence against innocents |
Conclusion
The Prophet Muhammad ﷺ is undoubtedly the Prophet of peace and safety, whose teachings are rooted in compassion, forgiveness, and ethical engagement. In times of hostility, he chose diplomacy; in victory, he showed mercy. His legacy offers a timeless model for peacebuilding in personal life, community affairs, and global diplomacy. Following his example is the key to healing a divided and violent world.
“You have in the Messenger of Allah a beautiful example…”
(Surah Al-Ahzab, 33:21)
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