Q. No. 2. Explain the concept of Human Rights in Islamic thought in specification of “Status of Women in Islam”.
Introduction
Islamic thought enshrines a comprehensive framework of human rights, derived from the Qur’an and Sunnah. These rights encompass life, dignity, justice, property, education, family, and faith. Among the most profound transformations Islam brought in the 7th century was the restoration of women’s status, abolishing the pre-Islamic practices of female infanticide, denial of inheritance, and social subjugation. The Prophet Muhammad ﷺ elevated women as equal spiritual beings, assigning them rights as daughters, wives, mothers, and citizens.
“Indeed, the believers, men and women, are allies of one another…”
(Surah At-Tawbah, 9:71)
- Human Rights in Islam: A Brief Overview
1.1. Origin and Source
- Rooted in divine revelation, not man-made constitutions.
- Universally granted to all human beings by virtue of being human.
1.2. Core Principles
Principle | Quranic Reference |
Right to Life | Surah Al-Ma’idah (5:32) |
Right to Dignity | Surah Al-Isra (17:70) |
Right to Justice | Surah An-Nisa (4:135) |
Right to Education | Hadith: “Seeking knowledge is obligatory…” |
Right to Property | Surah An-Nisa (4:7, 4:32) |
- Status of Women in Islam: Core Human Rights
(Also visualized in the bar chart above)
2.1. Right to Life and Dignity
- Islam ended the barbaric practice of female infanticide:
“And when the girl who was buried alive is asked: For what sin she was killed?”
(Surah At-Takwir, 81:8–9)
- Women are recognized as equal in humanity and accountability:
“Whoever does righteousness—male or female—will enter Paradise.”
(Surah An-Nisa, 4:124)
2.2. Right to Education
- The Prophet ﷺ emphasized education for both genders:
“Seeking knowledge is an obligation upon every Muslim—male and female.”
(Ibn Majah)
- Women like Aisha (RA) became teachers, jurists, and narrators of Hadith.
2.3. Right to Inheritance and Property
- Islam gave women the right to own, inherit, and dispose of property—a revolutionary concept for the time.
“For men is a share of what the parents and close relatives leave, and for women is a share…”
(Surah An-Nisa, 4:7)
- A woman retains her financial independence even after marriage.
2.4. Right to Consent in Marriage
- A woman cannot be married without her free consent.
“A previously married woman has more right to her person than her guardian, and a virgin’s marriage must be with her permission.”
(Sahih Muslim)
- Forced marriage is invalid in Islamic law.
2.5. Right to Divorce (Khula)
- Islam grants women the right to seek divorce through Khula if she feels incompatible.
“If you fear that they cannot keep the limits of Allah, then there is no blame upon either of them concerning what she gives to secure her release.”
(Surah Al-Baqarah, 2:229)
2.6. Right to Work and Public Participation
- Women worked as merchants (e.g., Khadijah RA), scholars, and nurses during battles.
- Their public engagement is allowed within ethical boundaries:
“Do not prevent your women from attending the mosque…”
(Sahih Muslim)
2.7. Right to Protection and Honor
- Islam strongly prohibits:
- Slander (Qadhf) – Surah An-Nur (24:4)
- Harassment or abuse
- Unjust cultural taboos
- Women are to be respected and honored as essential members of society.
- Misconceptions vs. Islamic Teachings
Misconception | Islamic Reality |
Islam oppresses women | Islam liberated women in every social sphere |
Women cannot own property | Full financial independence is guaranteed |
Hijab is suppression | Hijab is about modesty, dignity, and identity |
Men dominate in divorce | Women have Khula and conditions in Nikah |
- Prophet Muhammad ﷺ as a Champion of Women’s Rights
- Khadijah (RA) was his business partner.
- He sought consultation from Umm Salamah.
- Honored daughters, especially Fatimah (RA):
“Fatimah is a part of me. Whoever harms her harms me.”
(Sahih Bukhari)
- Declared:
“The best of you is the best to his women.”
(Tirmidhi)
- Contemporary Relevance
In an age where:
- Honor killings, dowry abuse, and gender-based illiteracy persist,
- Returning to Islamic principles offers justice with dignity, not western imitation.
- Scholarly Views
- Dr. Muhammad Hamidullah: “The Qur’an declared women’s rights at a time when no civilization even acknowledged her soul.”
- Allama Iqbal: “Nations are born of women’s lap; educate her, and you build the nation.”
- Maulana Maududi: “Cultural practices must not be confused with Islamic injunctions.”
Conclusion
Islam recognizes and safeguards human rights, and its emphasis on the status of women reflects divine commitment to justice, equity, and dignity. Far from being marginalized, women in Islam are empowered with spiritual equality, civil liberties, legal rights, and social roles. The current Muslim world must reapply these principles—not just for gender justice, but for restoring the ethical balance of society.
“Indeed, the most noble of you in the sight of Allah is the most righteous.”
(Surah Al-Hujurat, 49:13)
Q. No. 3. Write down the main principles of Islamic Economics. How does these principles provide solutions to contemporary challenges?
Introduction
Islamic economics is a divinely guided economic system that combines material progress with spiritual values. Rooted in the Qur’an and Sunnah, it promotes justice, fairness, and equity, rejecting exploitation and oppression. Unlike capitalism (which emphasizes profit) or socialism (which negates private ownership), Islam strikes a balance between individual freedom and collective welfare. Its principles provide powerful tools to address contemporary economic challenges, including inequality, debt crises, inflation, and unethical financial practices.
“And We have sent down to you the Book as clarification for all things…”
(Surah An-Nahl, 16:89)
- Core Principles of Islamic Economics
(See visual chart above showing each principle’s relevance today)
1.1. Prohibition of Riba (Interest)
- Islam strictly forbids interest (riba) in all forms.
“Those who devour riba will not stand except as one whom Satan has driven to madness…”
(Surah Al-Baqarah, 2:275)
- Interest leads to debt traps, inequality, and unjust enrichment of lenders without risk.
1.2. Zakat and Redistribution of Wealth
- Zakat (obligatory charity) is 2.5% of wealth paid annually to the poor and needy.
“Take from their wealth a charity by which you purify them…”
(Surah At-Tawbah, 9:103)
- It fosters social justice, reduces wealth disparity, and ensures dignity for the poor.
1.3. Circulation of Wealth
“So that wealth does not circulate solely among the rich among you.”
(Surah Al-Hashr, 59:7)
- Islam opposes hoarding and supports continuous flow of capital through trade, investment, and charity.
1.4. Ethical and Halal Investment
- Only businesses and investments compliant with Shariah are permitted.
- Islam prohibits:
- Gambling (Maisir)
- Speculation (Gharar)
- Alcohol, pornography, and weapons trade
“O you who believe! Do not consume one another’s wealth unjustly…”
(Surah An-Nisa, 4:29)
1.5. Risk Sharing (Profit & Loss Sharing)
- Encourages modes like:
- Mudarabah (capital + labor)
- Musharakah (partnership)
- Promotes real economic activity instead of speculative profiteering.
1.6. Prohibition of Hoarding (Kanz)
“And those who hoard gold and silver and spend it not in the way of Allah…”
(Surah At-Tawbah, 9:34)
- Hoarding disrupts economic flow and causes inflation, which Islam discourages.
1.7. Private Ownership with Social Responsibility
- Islam allows private ownership but obliges social responsibility, especially in agriculture, water, and labor.
“The land belongs to Allah, and whoever revives it, it belongs to him.”
(Hadith – Abu Dawud)
- How These Principles Address Contemporary Challenges
2.1. Tackling Income Inequality
- Through Zakat, inheritance laws, and Sadaqah, wealth is constantly redistributed.
- Prevents the elite monopoly seen in capitalist economies.
2.2. Reducing Debt Crises
- Interest-free lending discourages predatory loans and banking bubbles.
- Encourages real economy-based transactions.
2.3. Ethical Finance
- No investments in socially harmful sectors.
- Builds trust and moral discipline in economic behavior.
2.4. Encouraging Entrepreneurship
- Profit-and-loss sharing models stimulate risk-taking, innovation, and real investment.
- Helps small and medium enterprises grow without oppressive interest burdens.
2.5. Combating Inflation and Hoarding
- Wealth must flow—through trade, charity, or reinvestment.
- Limits inflation by discouraging artificial scarcity and speculative storage.
2.6. Crisis-Resilient Financial System
- Islamic finance proved more stable during the 2008 global recession because it avoided:
- Derivatives
- Subprime lending
- Speculative insurance models
- Real-World Applications and Islamic Banks
Institution | Practice |
Meezan Bank (Pakistan) | Shariah-compliant banking with real asset backing |
Al-Rajhi Bank (KSA) | Offers ethical Musharakah-based loans |
Islamic Development Bank | Funds humanitarian projects via Halal finance |
- Scholarly Opinions
- Maulana Maududi: “Islamic economy is a moral economy. It values the human soul as much as material well-being.”
- Allama Iqbal: “Interest is the root of all economic and spiritual corruption.”
- Dr. Nejatullah Siddiqi: “Islamic economics restores the moral dimension to economic life.”
- Comparison with Conventional Systems
Aspect | Islamic Economics | Conventional Economics |
Interest | Prohibited | Encouraged |
Profit distribution | Risk-sharing (Mudarabah, Musharakah) | Fixed interest returns |
Social welfare | Zakat, Sadaqah, Waqf | Government taxation (less equitable) |
Wealth circulation | Encouraged, hoarding prohibited | Often monopolized |
Ethical investment | Halal compliance mandatory | No moral filter |
Conclusion
Islamic economics is not a utopian idea but a viable, comprehensive system grounded in divine principles. It prioritizes justice, dignity, and productivity, aiming to balance material wealth with spiritual accountability. By implementing these principles, contemporary Muslim states and even non-Muslim economies can combat inequality, promote ethical finance, and build a resilient, just society.
“And Allah has made trade lawful and interest unlawful.”
(Surah Al-Baqarah, 2:275)
Q. No. 4. Elaborate the concept and importance of Ijtihad and explain its principles.
Introduction
Ijtihad is a hallmark of the dynamic and adaptive nature of Islamic jurisprudence. It refers to the independent reasoning by a qualified jurist (Mujtahid) to derive legal rulings in matters not explicitly addressed in the Qur’an or Sunnah. The door of Ijtihad ensures that Islamic law remains relevant across ages and geographies, offering a framework that accommodates new realities while remaining anchored in divine guidance.
“And We did not leave anything out of the Book…”
(Surah Al-An’am, 6:38)
- Meaning and Definition of Ijtihad
1.1. Linguistic Root
- Derived from the Arabic root “J-H-D”, meaning to strive or exert effort.
1.2. Technical Definition
- In Islamic jurisprudence, it means:
“The total exertion of a jurist’s reasoning faculties in order to arrive at a legal opinion.”
Hadith: When the Prophet ﷺ sent Mu’adh ibn Jabal to Yemen, he asked how he would judge:
“I will judge according to the Book of Allah. If I do not find it there, then according to the Sunnah of the Prophet. If I do not find it there, I will exert my opinion.”
(Abu Dawud, Hadith 3592)
- Importance of Ijtihad in Islamic Thought
2.1. Flexibility of Islamic Law
- Ensures that Islamic rulings are applicable to new and evolving circumstances.
- Allows Shariah to address:
- Technological advancements
- Medical ethics
- Financial innovation
- Environmental issues
2.2. Revitalization of the Ummah
- Stagnation of thought (Taqlid) has led to intellectual decline.
- Ijtihad revives Islamic dynamism and creative jurisprudence.
2.3. Protection from Literalism and Rigidity
- Prevents the misuse of isolated texts through balanced interpretation.
- Offers a middle path between extremism and liberalism.
2.4. Institutional Relevance
- Used by Islamic councils, jurists, and parliaments to legislate laws compatible with:
- The Qur’an and Sunnah
- National needs
- Global developments
- Principles and Preconditions of Ijtihad
(Visualized above in the chart: required foundations for valid Ijtihad)
3.1. Mastery of the Qur’an and Sunnah
- Deep understanding of verses related to law (Ayat al-Ahkam).
- Knowledge of authentic Hadith, context (Asbab al-Nuzul), and abrogation (Naskh).
3.2. Arabic Language Proficiency
- Linguistic skills to comprehend syntax, rhetoric, idioms, and word morphology.
- Misinterpretation due to poor language skills can lead to legal misjudgment.
3.3. Usul al-Fiqh (Principles of Jurisprudence)
- Ability to apply legal maxims and tools such as:
- Qiyas (analogy)
- Istihsan (juristic preference)
- Istislah (public interest)
- Istishab (presumption of continuity)
3.4. Understanding of Maqasid al-Shariah
- Knowledge of the objectives of Islamic law, which include:
- Preservation of faith, life, intellect, progeny, and wealth.
- Prevents literal interpretation that violates the spirit of Islam.
3.5. Logical Reasoning and Analytical Skill
- Ijtihad requires independent thinking, not just copying earlier jurists.
- Must weigh multiple opinions and deduce rulings systematically.
3.6. Piety, Integrity, and Sincerity
- A Mujtahid must be God-fearing and just.
“Verily, the most honorable of you in the sight of Allah is the most righteous of you.”
(Surah Al-Hujurat, 49:13)
- Historical Development of Ijtihad
Era | Development |
Prophet’s Time | Companions used Ijtihad with the Prophet’s approval |
Khilafat-e-Rashida | Expansion led to new contexts, e.g., tax laws |
Classical Period (Imams) | Ijtihad formed the basis of four major schools |
Ottoman Era | Formal codification of laws |
Modern Times | Ijtihad reemerging through Islamic councils |
- Application in Contemporary Contexts
Modern Issue | Ijtihadi Solution |
Organ Transplants | Permissible under necessity |
Artificial Intelligence | Ethical frameworks needed |
Islamic Banking | Ijtihad led to riba-free models like Mudarabah |
Environmental Protection | Ijtihad based on Maqasid supports sustainability |
Family Planning | Allowed within Islamic ethics |
- Scholarly Views
- Imam Shafi’i: “If there is no text, then Ijtihad is used with full care.”
- Allama Iqbal: “Ijtihad is the principle of movement in Islam.”
- Maulana Maududi: “Without Ijtihad, the Shariah becomes fossilized and incapable of guiding society.”
- Dr. Yusuf al-Qaradawi: “Contemporary scholars must perform Ijtihad to apply Islam in modernity.”
- Misuse and Caution
- Unqualified Ijtihad leads to anarchy in law.
- Fatwas must only be issued by competent and trained jurists, not populists or self-taught speakers.
Conclusion
Ijtihad is not a mere academic exercise—it is the intellectual engine of Islamic law. It allows the Ummah to navigate complex realities while remaining rooted in divine principles. The revival of Ijtihad is essential for renewing Islamic civilization, solving contemporary dilemmas, and ensuring that Shariah remains a living, breathing moral force in the modern world.
“Indeed, in that are signs for a people who reflect.”
(Surah Al-Rum, 30:21)
Q. No. 5. Explain the doctrine of Prophethood and its importance in human life.
Introduction
Prophethood (Nubuwwah) is a foundational doctrine in Islam, denoting the system by which Allah sends chosen individuals as guides, reformers, and exemplars to mankind. These messengers (Rasul) and prophets (Nabi) convey divine revelations to provide moral direction, spiritual insight, legal principles, and social reform. The doctrine of Prophethood is not only a theological necessity but also a practical necessity for guiding human civilization.
“Indeed, We sent to every nation a messenger…”
(Surah An-Nahl, 16:36)
- Definition and Scope of Prophethood in Islam
- A Nabi receives divine revelation but may not be commanded to convey a new Shariah.
- A Rasul is sent with a specific mission, often including a scripture.
Belief in Prophets is a Pillar of Faith
“The Messenger believes in what was revealed to him from his Lord, and so do the believers…”
(Surah Al-Baqarah, 2:285)
- Muslims must believe in all prophets, from Adam (AS) to Muhammad ﷺ, without discrimination.
- Importance of Prophethood in Human Life
(See bar chart above for core impacts)
2.1. Moral Guidance
- Prophets are role models in honesty, patience, humility, justice, and mercy.
“Indeed in the Messenger of Allah, you have a beautiful example.”
(Surah Al-Ahzab, 33:21)
- They inculcate virtues and eliminate vices such as idolatry, oppression, and dishonesty.
2.2. Spiritual Enlightenment
- Prophets guide humans to the purpose of life: worship and obedience to Allah.
“I did not create jinn and mankind except to worship Me.”
(Surah Adh-Dhariyat, 51:56)
- They awaken God-consciousness (Taqwa) and a sense of accountability.
2.3. Social Reform and Liberation
- Prophets challenged unjust systems:
- Musa (AS) opposed Pharaoh’s tyranny.
- Muhammad ﷺ eradicated tribal injustice and class inequality.
- Promoted rights of women, slaves, orphans, and the poor.
2.4. Law and Justice
- Prophets brought divinely revealed laws (Shariah) to regulate:
- Family
- Trade
- Governance
- Criminal justice
“We sent Our messengers with clear signs, the Book and the Balance so that mankind may uphold justice.”
(Surah Al-Hadid, 57:25)
2.5. Connection with the Divine
- Prophets serve as intermediaries between Allah and humanity.
“He does not speak from desire; it is but revelation sent down.”
(Surah An-Najm, 53:3–4)
- Without them, man would be left to speculation and misguidance.
2.6. Unity and Brotherhood
- Prophets promoted the concept of Ummah—a community united by faith, not race or tribe.
“This your Ummah is one single nation and I am your Lord…”
(Surah Al-Anbiya, 21:92)
- Finality of Prophethood (Khatm-e-Nubuwwah)
- Prophet Muhammad ﷺ is the final prophet for all times.
“Muhammad is not the father of any of your men, but the Messenger of Allah and the Seal of the Prophets.”
(Surah Al-Ahzab, 33:40)
- His Sunnah and the Qur’an remain a universal source of guidance.
- Role of Prophets in Civilization Building
Prophet | Contribution |
Adam (AS) | First human and bearer of divine trust |
Ibrahim (AS) | Father of monotheism, model of sacrifice |
Musa (AS) | Freed oppressed, lawgiver |
Isa (AS) | Teacher of compassion and miracles |
Muhammad ﷺ | Universal guide, statesman, reformer, and final model |
- Scholarly Views
- Imam Al-Ghazali: “Prophethood is light that reason alone cannot generate.”
- Allama Iqbal: “Prophets are the true revolutionaries of human history.”
- Maulana Maududi: “Human intellect needs Prophethood to ensure moral governance and eternal relevance.”
- Contemporary Relevance of Prophethood
Modern Challenge | Prophetic Solution |
Moral confusion | Prophetic ethics: truth, integrity, modesty |
Global injustice | Teachings of justice and accountability |
Disunity among Muslims | Emphasis on Ummah and brotherhood |
Environmental neglect | Prophetic eco-consciousness: planting trees, moderation |
Materialism and atheism | Revival of spirituality and purpose |
- Prophethood in Other Religions vs Islam
Aspect | Islamic View | Other Faiths |
Number of Prophets | 124,000 (approx) | Often limited to a few |
Final Messenger | Prophet Muhammad ﷺ | Continuous/Non-final in some traditions |
Equality of Prophets | All honored, no discrimination | Preference given to national figures |
Conclusion
The doctrine of Prophethood is a divine mercy and necessity for humanity. It provides a moral compass, ensures just governance, and fosters spiritual consciousness. Without Prophethood, mankind would remain morally lost and socially fragmented. The Prophet Muhammad ﷺ, as the final Messenger, left a universal, timeless legacy that continues to illuminate hearts and reform societies.
“And We have not sent you except as a mercy to the worlds.”
(Surah Al-Anbiya, 21:107)
Q. No. 6. Describe Hazrat Muhammad (SWT) as a Prophet of Peace for contemporary transnational world ۔
Introduction
In a world plagued by global conflict, ideological polarization, and fractured diplomacy, the life and teachings of Prophet Muhammad ﷺ stand as a universal model of peace, reconciliation, and co-existence. Known in the Qur’an as “Rahmatan lil Aalameen” (Mercy to the Worlds), the Prophet ﷺ guided humanity through compassionate statecraft, peaceful negotiation, and ethical governance. His example offers solutions to contemporary international challenges—from religious intolerance and xenophobia to global injustice and warfare.
“We have not sent you [O Muhammad] except as a mercy to all the worlds.”
(Surah Al-Anbiya, 21:107)
- Characteristics of the Prophet ﷺ as a Peace Advocate
(Also shown in the bar chart above)
1.1. Treaty-Making and Diplomacy
- The Treaty of Hudaybiyyah (628 CE) stands as a landmark of peace diplomacy:
- Avoided war despite seeming disadvantage.
- Created conditions for mass conversions and peaceful coexistence.
“And He is the One who restrained their hands from you and your hands from them…”
(Surah Al-Fath, 48:24)
- Engaged in letters to emperors and kings—global outreach with peaceful intent.
1.2. Religious Tolerance
- Recognized diversity of belief as a natural human condition.
- Charter of Madinah ensured rights of Jews, Christians, and Pagans in the Islamic state.
“There is no compulsion in religion…”
(Surah Al-Baqarah, 2:256)
- Welcomed Christian delegation of Najran in his mosque and held respectful dialogue.
1.3. Conflict Resolution and Forgiveness
- Known as Al-Sadiq (The Truthful) and Al-Amin (The Trustworthy) even before Prophethood.
- Forgave lifelong enemies during the Conquest of Makkah, declaring:
“Go, you are free.”
(Ibn Hisham)
- Advocated arbitration, compromise, and reconciliation.
1.4. Advocacy of Human Rights
- Advocated for:
- Women’s dignity and property rights
- Protection of slaves
- Rights of non-Muslims and prisoners
“And do not let the hatred of a people prevent you from being just.”
(Surah Al-Ma’idah, 5:8)
- Declared in his final sermon:
“No Arab has superiority over a non-Arab… except in piety.”
1.5. Promotion of Global Unity and Brotherhood
- Islam introduced the idea of a borderless brotherhood (Ummah):
- Rooted not in race or geography but in common ethics and purpose.
“Indeed, the believers are but brothers…”
(Surah Al-Hujurat, 49:10)
- Invited world leaders (Byzantine, Persian, Abyssinian) to peace, not war.
1.6. Emphasis on Mercy Over Violence
- Avoided warfare unless absolutely necessary and always under ethical restrictions.
“Fight in the way of Allah those who fight you but do not transgress.”
(Surah Al-Baqarah, 2:190)
- Commanded soldiers:
- No killing of civilians, women, children, or monks.
- No destruction of property or nature.
- Prophet ﷺ’s Peace Model in Today’s Transnational Challenges
Contemporary Issue | Prophetic Principle |
Religious extremism | “No compulsion in religion” (2:256) |
Ethnic and racial discrimination | “All humans are equal” (Final Sermon) |
Islamophobia and misinformation | Truth, dialogue, and moral character |
Militarized diplomacy | Treaty of Hudaybiyyah as a model of restraint |
Refugee crises and humanitarian neglect | Support for Muhajirun (immigrants from Makkah) |
- Scholarly Opinions
- Karen Armstrong: “Muhammad was never a man of violence, and his diplomacy brought more change than his battles.”
- Dr. Muhammad Hamidullah: “The Charter of Madinah was the first written constitution promoting coexistence.”
- Allama Iqbal: “He combined spiritual depth with political wisdom and mercy, ideal for the modern age.”
- Lessons for the Modern World
Area | Prophet’s Teaching |
Foreign Policy | Peace first, retaliation last |
Minority Rights | Inclusion under the state constitution (Madinah Charter) |
Global Governance | Unity through shared moral values |
Diplomacy & Dispute | Prioritize dialogue over armed escalation |
Conclusion
Prophet Muhammad ﷺ was not just a religious reformer but a visionary peacemaker whose teachings transcend time and geography. His life provides a universal template for diplomacy, justice, coexistence, and compassion. In an increasingly fractured and polarized world, his Sunnah remains a model for healing the world’s wounds, bridging civilizations, and building lasting peace.
“Verily, in the Messenger of Allah you have a beautiful example…”
(Surah Al-Ahzab, 33:21)
Q. No. 7. Explain the Reconstruction of Pakistani Society in the light of Islamic ۔ Teachings
Introduction
The reconstruction of Pakistani society in light of Islamic teachings is not a mere religious ideal but a constitutional obligation and foundational vision envisioned by Quaid-e-Azam Muhammad Ali Jinnah. The Islamic worldview provides a comprehensive code of life, integrating justice, ethics, economics, education, governance, and morality. At a time of rising inequality, corruption, and social discord, Islam offers a timeless blueprint for rebuilding society on the foundations of Tawheed, Shura, Adal (justice), and Ihsan (excellence).
“And thus We have made you a justly balanced nation…”
(Surah Al-Baqarah, 2:143)
- Core Pillars of Islamic Reconstruction
(Visualized in the bar chart above)
1.1. Rule of Law and Justice
- Islam establishes absolute justice as a cornerstone of society.
- Law applies equally to rich and poor:
“If Fatimah, the daughter of Muhammad, were to steal, I would cut off her hand.”
(Sahih Bukhari)
- Quranic Principle:
“Indeed, Allah commands justice and good conduct…”
(Surah An-Nahl, 16:90)
- Pakistan must ensure:
- Independent judiciary
- Elimination of elite immunity
- Speedy justice for the common man
1.2. Educational Reform
- Islam mandates education for both men and women.
“Seeking knowledge is obligatory on every Muslim.”
(Ibn Majah)
- Pakistani society must reconstruct its education system to:
- Integrate religious values with scientific knowledge
- Promote critical thinking, ethics, and civic responsibility
- Remove class-based educational divisions
1.3. Economic Justice and Zakat System
- Islam prohibits Riba (interest) and promotes risk-sharing, equity, and charity.
“Establish prayer and give Zakat…”
(Surah Al-Baqarah, 2:43)
- Islamic principles can reconstruct Pakistan’s economy through:
- Interest-free banking
- Redistributive Zakat and Waqf
- Fair labor practices and market ethics
1.4. Moral and Spiritual Revival
- Prophet Muhammad ﷺ transformed a tribal and immoral Arabia into a global civilization through Akhlaq (ethics).
“I was sent to perfect noble character.”
(Musnad Ahmad)
- Pakistani society must:
- Combat corruption, vulgarity, dishonesty
- Promote truthfulness, humility, and service
1.5. Social Welfare and Rights of the Vulnerable
- Islam ensures dignity for the weak, including:
- Orphans, widows, minorities, and the poor
“And they give food in spite of love for it to the needy, the orphan, and the captive.”
(Surah Al-Insan, 76:8)
- A welfare state model based on Madinah Charter includes:
- Subsidized healthcare
- Free education
- Universal access to food and shelter
- Islamic Governance and Civic Responsibility
2.1. Shura (Consultative Governance)
“And consult them in affairs…”
(Surah Aal Imran, 3:159)
- Pakistan must practice inclusive governance with:
- Participatory democracy
- Community-based local governments
2.2. Accountability (Hisbah)
- Leaders are public trustees, not owners of power.
“Every one of you is a shepherd and responsible for his flock.”
(Sahih Bukhari)
- Strengthen institutions like:
- NAB, FIA, PAC with moral reform, not just legal tools
2.3. Media Responsibility
- Islam prohibits backbiting, slander, and vulgarity.
“Do not backbite one another…”
(Surah Al-Hujurat, 49:12)
- Reconstruct media with:
- Islamic ethics
- Positive national narrative
- Censorship of obscenity and misinformation
- Role of Women and Minorities
- Islam gave women:
- Right to property
- Right to education
- Public and legal role
“Whoever does righteousness, male or female… will enter Paradise.”
(Surah An-Nisa, 4:124)
- Minorities have:
- Full religious freedom
- Protection of life, honor, and property
“Whoever harms a non-Muslim citizen of an Islamic state, I will be his prosecutor.”
(Abu Dawud)
- Implementation Strategy
Step | Islamic Basis |
Legal Reforms | Quranic Hudood, equity in courts |
Curriculum Development | Quran + Science; Akhlaq + Critical Thinking |
Economic Restructuring | Zakat councils, microfinance, no Riba |
Public Accountability | Based on Sunnah and early Khilafat |
Community Policing & Welfare | Revival of Hisbah and Waqf institutions |
- Scholarly Views
- Allama Iqbal: “The reconstruction of religious thought is necessary for the rejuvenation of Muslim society.”
- Maulana Maududi: “An Islamic state must reflect the moral consciousness of Islam.”
- Dr. Israr Ahmad: “The Qur’an is a revolutionary text meant to construct an ideal society.”
- Contemporary Relevance
Modern Challenge | Islamic Reconstruction Principle |
Extremism and intolerance | Prophetic model of peace and pluralism |
Economic inequality | Zakat, fair trade, anti-usury laws |
Youth aimlessness | Education with values and purpose |
Gender injustice | Quranic equality and Prophetic model |
Disintegrated institutions | Unity under Tawheed and rule of law |
Conclusion
The reconstruction of Pakistani society according to Islamic teachings is not only possible but essential. It requires institutional reform, moral revival, and visionary leadership, guided by the Qur’an, Sunnah, and the Prophetic legacy of the State of Madinah. Islam offers justice with mercy, prosperity with equity, and progress with spirituality. A truly Islamic society is a society of peace, purpose, and shared dignity.
“Indeed, this Qur’an guides to that which is most upright…”
(Surah Al-Isra, 17:9)
Q. No. 8. Describe the importance of Deen (Doctrine of life) in human life. Differentiate between Deen and Religions
Introduction
Deen in Islam is a comprehensive concept that refers to a complete way of life governed by divine guidance. Unlike the Western notion of “religion,” which is confined to rituals and private beliefs, Deen (دين) encompasses belief, law, worship, ethics, economy, governance, and social conduct. It provides eternal, practical, and moral guidance for every dimension of human existence. Understanding this difference is essential in appreciating Islam’s transformative mission in personal and collective spheres of life.
“Indeed, the only Deen with Allah is Islam…”
(Surah Aal Imran, 3:19)
- Meaning of Deen in Islamic Thought
- Derived from the root “D-Y-N”, meaning submission, obedience, and accountability.
- Deen is not merely a faith system, but a divine order that governs life in totality.
“Say, indeed my prayer, my sacrifice, my life, and my death are for Allah, Lord of the Worlds.”
(Surah Al-An’am, 6:162)
- Importance of Deen in Human Life
2.1. Provides Purpose and Direction
- Answers existential questions: Who are we? Why are we here? What happens after death?
- Orients life toward Allah’s pleasure and the Hereafter.
2.2. Balances Body and Soul
- Encourages both spiritual elevation and material fulfillment.
- Avoids extremes of asceticism or hedonism.
2.3. Establishes a Just Society
- Promotes justice, compassion, accountability, and equality.
“We sent Our Messengers with clear signs and the Book and the Balance that people may uphold justice…”
(Surah Al-Hadid, 57:25)
2.4. Guides All Aspects of Life
- Covers worship (Ibadah), transactions (Muamalat), ethics (Akhlaq), governance (Siyasah), and law (Fiqh).
- Islam is not just Deen for the mosque, but also for:
- Courts
- Markets
- Homes
- International relations
2.5. Builds Individual Character and Society
- The Prophet ﷺ’s mission was to establish Deen as a civilizational order.
“He it is Who sent His Messenger with guidance and the Deen of Truth so it may prevail over all systems.”
(Surah At-Tawbah, 9:33)
- Difference Between Deen and Religion
(Visual comparison shown in chart above)
Aspect | Deen (Islamic Concept) | Religion (Western Notion) |
Scope | Total way of life | Limited to worship and beliefs |
Source | Divine revelation (Qur’an and Sunnah) | Institutional doctrines or traditions |
Implementation | Applied in all life spheres | Mostly individual and spiritual |
System | Includes law, economy, politics, society | No political or legal structure |
Accountability | Collective and individual responsibility | Individual salvation |
End Goal | Pleasing Allah and establishing justice | Personal moral or spiritual salvation |
- Deen in the Life of the Prophet Muhammad ﷺ
- Built a spiritual and political system in Madinah:
- Constitution of Madinah
- Zakat system
- Judicial and economic laws
- Interfaith treaties and diplomacy
- The Prophet ﷺ was:
- A worshipper, head of state, commander, and social reformer
- Contemporary Relevance of Deen
Modern Issue | Islamic Deenic Solution |
Moral collapse | Ethical code from the Qur’an and Sunnah |
Economic exploitation | Riba-free, Zakat-based redistribution |
Discrimination and racism | Brotherhood of Ummah and equality before law |
Mental unrest and aimlessness | Tawheed, accountability, and spiritual purpose |
Global injustice | Shariah-based justice and human dignity |
- Scholarly Views
- Allama Iqbal: “Islam is not a religion in the sense of dogma; it is a dynamic Deen meant for active realization of values.”
- Maulana Maududi: “Deen is a system that demands total submission and obedience in all walks of life.”
- Dr. Israr Ahmad: “The Qur’an must be implemented as Deen, not just recited as scripture.”
- Qur’anic Usage of “Deen”
- Appears in multiple forms:
- “Yaum ad-Deen” – Day of Judgment (Surah Al-Fatiha)
- “Deen al-Haqq” – Religion of Truth (Surah At-Tawbah, 9:33)
- “La ikraha fi al-Deen” – No compulsion in Deen (Surah Al-Baqarah, 2:256)
Conclusion
Deen, in Islamic teachings, is a holistic doctrine of life that governs individual and collective conduct under divine law. It is far broader than conventional “religion”, offering a framework for justice, harmony, ethics, and progress. By distinguishing Deen from religion, Muslims understand that Islam is not just a faith to believe in, but a system to live by—one that unites spiritual insight with worldly action.
“So establish your face toward the Deen, turning in repentance to Allah. This is the natural way of Allah upon which He created mankind.”
(Surah Ar-Rum, 30:30)
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