Q. No. 2. What is the Qur’anic argument on the Life Hereafter? What are its impacts on the individual and collective life of a human being?
Introduction
The concept of the Life Hereafter (Akhirah) is one of the foundational beliefs in Islam. The Qur’an consistently emphasizes accountability, reward, and punishment in the next life, presenting it as a powerful motivator for ethical and purposeful living. Belief in Akhirah shapes both personal behavior and the structure of a just society. It establishes moral boundaries and spiritual purpose, instilling a deep sense of responsibility in individuals and communities.
- Qur’anic Arguments on Life Hereafter
The Qur’an provides multifaceted arguments to justify the belief in the afterlife:
1.1. Rational Argument: Resurrection is Logical
- The Qur’an draws attention to the natural cycles of life and death in nature:
“And He gives you life, then causes you to die, and then will again give you life. Indeed, man is ungrateful.”
(Surah Al-Hajj, 22:66)
- Resurrection is likened to the revival of dead earth with rain (Surah Al-Baqarah 2:164).
1.2. Argument from Divine Justice
- A just God must ultimately reward virtue and punish evil, even if it is not realized in this life:
“Then shall every soul be paid what it earned, and none shall be dealt with unjustly.”
(Surah Al-Baqarah, 2:281)
- Without Akhirah, injustices would remain unresolved—this contradicts Allah’s attribute of Al-‘Adl (The Just).
1.3. Reminder through Historical Nations
- Destruction of past civilizations (e.g., Aad, Thamud) is presented as a warning:
“Have they not traveled through the land and seen the fate of those who came before them?”
(Surah Yusuf, 12:109)
1.4. Universality of Belief in Afterlife
- The Qur’an appeals to a near-universal human sense of accountability and moral continuity:
“This is not but an admonition to the worlds – to whoever wills among you to take a right course.”
(Surah Takwir, 81:27-28)
- Impacts of Belief in Hereafter on the Individual Life
2.1. Moral Accountability
- Believers regulate their actions out of fear of divine judgment:
“So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.”
(Surah Al-Zalzalah, 99:7–8)
- This creates a self-policing conscience within individuals.
2.2. Spiritual Growth and Inner Peace
- Knowing that every hardship is temporary encourages patience (sabr) and hope:
“Indeed, the patient will be given their reward without account.”
(Surah Az-Zumar, 39:10)
2.3. Detachment from Materialism
- Believers are motivated to seek eternal rewards rather than worldly riches:
“The life of this world is nothing but play and amusement. The Hereafter is far better for those who fear Allah.”
(Surah Al-An’am, 6:32)
2.4. Discipline and Avoidance of Sin
- Fear of Hell and hope for Paradise act as deterrents and motivators:
“And for he who feared standing before his Lord and restrained the soul from [evil] desire, Paradise will be [his] refuge.”
(Surah An-Nazi’at, 79:40-41)
- Collective/Societal Impacts of Belief in Life Hereafter
3.1. Justice-Oriented Social Order
- Communities that uphold accountability in the Hereafter are less likely to tolerate corruption and oppression:
“And establish weight in justice and do not make deficient the balance.”
(Surah Ar-Rahman, 55:9)
3.2. Compassion and Charity
- Encouragement of Zakat and Sadaqah as means of preparing for the Hereafter reduces inequality:
“Whatever you spend of good is for yourselves… you will be repaid in full.”
(Surah Al-Baqarah, 2:272)
3.3. Unity and Brotherhood
- Shared belief in accountability fosters cooperation, reduces crime, and promotes collective morality.
3.4. Motivation for Public Service and Governance
- Islamic governance principles are rooted in the concept of answerability to Allah:
Hazrat Umar (RA) said, “Even if a dog dies hungry on the banks of Euphrates, Umar will be held accountable.”
- Comparison with Secular Worldviews
Aspect | Secular Ethics | Islamic (Akhirah-Based) |
Basis of Morality | Societal norms, legality | Divine revelation and accountability |
Motivation | Personal benefit, legal punishment | Eternal reward/punishment |
Ultimate Justice | Often unresolved | Absolute and inevitable in Akhirah |
View of Suffering | Tragic, meaningless in some views | A test with eternal compensation |
- View of Renowned Scholars
- Maulana Maududi: Emphasized that without belief in the Hereafter, “no ethical system can have lasting influence.”
- Dr. Hamidullah: Described Akhirah as the “backbone of Islamic moral philosophy.”
- Khurshid Ahmad: Called it the “spiritual regulator of socio-economic life.”
- Visual Representation: Individual vs Collective Impacts
The following chart summarizes impacts of belief in the Hereafter:
(Displayed earlier in the conversation)
Conclusion
The Qur’anic emphasis on life after death is not merely theological; it is deeply moral and transformative. It instills a sense of accountability, encourages justice, and motivates individuals and societies to live ethically and purposefully. Without this belief, a truly balanced spiritual and moral life cannot be sustained. The Qur’anic arguments provide a rational, historical, and spiritual foundation that elevates both individual character and collective civilization.
Q. No. 3. Discuss the Holy Prophet’s ( صلى الله عليه وسلم ( Role as a Model for Military Strategy.
Introduction
The Holy Prophet Muhammad ﷺ, while primarily known as a spiritual leader and reformer, also demonstrated exceptional capabilities as a military strategist. His leadership during key battles like Badr, Uhud, Khandaq (Trench), and Hunayn, along with the Treaty of Hudaybiyyah, provides a blueprint for ethical warfare, tactical brilliance, and long-term strategic planning. Unlike contemporary warlords, his use of military force was never for conquest, but for defense, justice, and establishing peace under Divine guidance.
“Indeed, in the Messenger of Allah you have an excellent example (Uswatun Hasanah)…”
(Surah Al-Ahzab, 33:21)
- The Qur’anic Framework of Just War
1.1. Conditional Permission for War
“Permission to fight is given to those who are being fought, because they were wronged…”
(Surah Al-Hajj, 22:39)
- The Prophet ﷺ never initiated aggression. Warfare was defensive, designed to protect religious freedom and the nascent Muslim community.
1.2. Principles of Ethics in Warfare
- No harm to civilians, no destruction of property, and no cruelty:
“And fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors.”
(Surah Al-Baqarah, 2:190)
- Strategic and Tactical Excellence of the Prophet ﷺ
2.1. Intelligence and Reconnaissance
- The Prophet ﷺ always ensured prior information of enemy movement.
- Before Badr, scouts like Huzaifah ibn Yaman gathered strategic intelligence.
- In Ghazwa-e-Tabuk, advanced reconnaissance helped avoid Roman ambushes.
2.2. Surprise and Psychological Warfare
- Battle of Badr: Despite being outnumbered (313 vs 1000), victory was secured through surprise and morale.
- The Battle of Hunayn: Though ambushed, his strategic regrouping turned the tide.
- Conquest of Makkah: He entered peacefully with 10,000 men. His silent advance created panic, forcing Quraysh to surrender without bloodshed.
2.3. Use of Defensive Engineering
- Battle of the Trench (Khandaq) is a classical example.
- Inspired by Salman al-Farsi’s suggestion, a trench was dug around Madinah.
- This unconventional defense delayed the Quraysh siege and showcased adaptability.
2.4. Decentralized Command
- He empowered his commanders (Amir) on various fronts: Khalid bin Walid, Zaid bin Haritha, and Ali ibn Abi Talib.
- Psychological and Moral Warfare
3.1. Humanizing the Enemy
- The Prophet ﷺ issued strict orders against harming captives or civilians.
- After Badr, prisoners were released upon teaching literacy to Muslims—a model of rehabilitation over retribution.
3.2. Diplomacy During Conflict
- Treaty of Hudaybiyyah:
- Though it seemed unfavorable, the Prophet ﷺ accepted it for long-term peace.
- It allowed peaceful Dawah, resulting in mass conversions later.
“Verily, We have granted you a manifest victory.”
(Surah Al-Fath, 48:1)
- Ethical Code of Conduct for Soldiers
Aspect | Prophetic Model |
Treatment of Prisoners | Humane; provided better food than for Muslims |
Environmental Warfare | Trees, crops, and water not to be destroyed |
Non-Combatants | Women, children, elderly, and monks spared |
Religious Places | Churches and synagogues protected |
- Military Planning and Logistical Brilliance
5.1. March Secrecy and Surprise Movement
- March to Makkah was a silent move—he spread false routes to confuse the enemy.
- Constant mobility and unpredictability kept opponents uncertain.
5.2. Supplies and Logistics
- In Tabuk, a 700 km journey with limited supplies showed his ability to plan for harsh terrain.
- Prophetic Military Goals Were Defensive and Moral
- No territorial conquest for worldly gain.
- Military campaigns were tools for security and justice—not aggression.
- Even at his peak military strength during Fath-e-Makkah, he declared:
“No revenge shall be taken today. Go, you are all free.”
(Seerat Ibn Hisham)
- Views of Scholars on the Prophet’s ﷺ Military Strategy
- Dr. Hamidullah: “The Prophet’s campaigns were a fine blend of moral idealism and military realism.”
- Khurshid Ahmad: “His wars were not just battles but revolutions in military ethics.”
- General Montgomery (British Historian): “Muhammad was a supreme military genius… who transformed Bedouin warriors into an ethical fighting force.”
- Visual Aid: Timeline of Key Battles
Battle | Year (AH) | Key Strategy |
Badr | 2 AH | Surprise attack, morale management |
Uhud | 3 AH | Reorganization under pressure |
Khandaq (Trench) | 5 AH | Defensive engineering |
Hudaybiyyah Treaty | 6 AH | Diplomatic foresight |
Khaybar | 7 AH | Siege warfare, food security strategy |
Conquest of Makkah | 8 AH | Psychological warfare, no bloodshed |
Tabuk | 9 AH | Preventive deployment |
- Comparative Framework: Prophetic vs Modern Warfare
Feature | Prophetic Warfare | Modern Warfare |
Goal | Justice, peace, self-defense | Often territorial/economic gain |
Civilians | Protected | Often collateral damage |
Environmental Protection | Emphasized | Rarely considered |
Treatment of Prisoners | Humane | Subject to political conditions |
Diplomacy | Prioritized | Often secondary |
Conclusion
The Prophet Muhammad ﷺ was a visionary military strategist who combined moral integrity with tactical brilliance. He not only redefined the ethics of war but also introduced principles of justice, discipline, and diplomacy that remain unparalleled. His military career was not driven by domination but by Divine guidance to secure peace, establish justice, and protect faith. His legacy stands as a model of ethical military leadership for both Muslim and non-Muslim civilizations.
Q. No. 4. Elaborate the rights of daughters granted by Islam and how these are denied by Muslims in the contemporary world?
Introduction
Before the advent of Islam, daughters were considered a burden in many cultures. Islam revolutionized this mindset by granting daughters rights, respect, and a dignified status within the family and society. The Holy Qur’an and Sunnah established a just framework that secures the spiritual, educational, social, and economic rights of daughters. Unfortunately, cultural practices and patriarchal misinterpretations often continue to undermine these rights in the contemporary Muslim world.
“When the female infant buried alive is questioned: For what sin she was killed?”
(Surah At-Takweer, 81:8–9)
- Rights Granted to Daughters in Islam
Islam’s recognition of daughters as a blessing and their protection through divine injunctions ensure a complete and dignified life.
1.1. Right to Life and Honor
Islam abolished female infanticide, declaring it a heinous crime.
“And do not kill your children for fear of poverty; We provide for them and for you…”
(Surah Al-Isra, 17:31)
- The Prophet ﷺ stated:
“Whoever has daughters and treats them kindly, they will be a shield for him from Hell.”
(Sahih Bukhari)
1.2. Right to Education and Upbringing
The Prophet ﷺ emphasized the education of daughters:
“Whoever brings up two daughters properly until they reach adulthood, he and I will come together on the Day of Resurrection like this” (joined his fingers).
(Sahih Muslim)
- Islam encourages daughters to be raised with love, respect, and proper Islamic values.
1.3. Right to Inheritance
Daughters are entitled to a specific share in their father’s property:
“For daughters, a share of what the parents and close relatives leave, be it little or much – a legal share.”
(Surah An-Nisa, 4:7)
- A daughter receives half the share of a son, considering her financial non-obligation in marriage and family responsibilities.
1.4. Right to Consent in Marriage
Forced marriage is un-Islamic:
“A virgin should not be married until her permission is sought.”
(Sahih Bukhari, Hadith 5136)
- Khansa bint Khidam’s marriage was annulled by the Prophet ﷺ when she complained it occurred without her consent.
1.5. Right to Respect and Dignity
Daughters are to be treated with love and compassion, not as burdens.
“Whoever is blessed with daughters and treats them well, Paradise is guaranteed for him.”
(Sunan Ibn Majah)
1.6. Right to Equal Treatment
Islam commands justice among children:
“Fear Allah and treat your children equally.”
(Sahih Muslim)
- Denial of Rights to Daughters in Contemporary Muslim Societies
Despite clear Islamic mandates, daughters are often denied their rights due to cultural, tribal, or patriarchal customs.
2.1. Denial of Inheritance
- In many South Asian and Arab societies, daughters are excluded from property distribution.
- Families use pressure, guilt, or manipulation to make daughters “gift” their legal share to brothers.
“To deprive daughters of inheritance is a social injustice cloaked in cultural tradition.” — Maulana Maududi
2.2. Forced and Child Marriages
- Despite Islamic emphasis on consent, forced marriages are widespread.
- Early marriages, without education or maturity, compromise health and rights.
2.3. Unequal Educational Opportunities
- In rural areas, female literacy lags significantly.
- Parents prioritize sons’ education, assuming daughters will marry and “leave.”
2.4. Gender-based Discrimination
- Daughters often receive less affection, nutrition, and care than sons.
- Family planning preferences lean heavily toward sons.
2.5. Cultural Stereotypes and Emotional Abuse
- Phrases like “May Allah give you a son” reflect the continued devaluation of daughters.
- Mothers of multiple daughters often face social ridicule or blame.
- Visual Aid: Rights vs Denial in Practice
(Chart displayed earlier shows strong contrast between rights granted by Islam and how they are denied in practice)
- Case Studies and Real-World Reflections
Aspect | Islamic Position | Cultural Deviation |
Inheritance | Clearly defined shares in Surah An-Nisa | Denied under pressure or ignored entirely |
Marriage Consent | Requires daughter’s clear permission | Often forced, especially in tribal customs |
Education | Emphasized in multiple Hadith | Unequal access, especially in underdeveloped areas |
Emotional Value | Described as gateway to Jannah | Treated as burden, especially in dowry-practicing societies |
- Scholarly Commentary
- Dr. Khalid Alvi: “The tragedy of the Muslim world is not ignorance of the Qur’an, but selective ignorance when it comes to rights of women and daughters.”
- Khurshid Ahmad: “Revival of Islamic justice demands first the recognition of our daughters as honored human beings—fully equal in dignity.”
- Islamic Revival and Social Reform
To counter denial of rights:
6.1. Educational Reform
- Promote awareness of women’s rights from the Qur’an and Sunnah.
- Integrate gender equity teachings into school syllabi.
6.2. Legal Enforcement
- Enforce Islamic inheritance laws via national legal systems.
- Penalize forced and underage marriages.
6.3. Mosque and Madrasa Role
- Imams should highlight the dignity and rights of daughters in sermons.
- Women scholars (Alimat) should be empowered to lead education.
- Prophetic Model in Practice
The Prophet ﷺ himself had four daughters. His love for Fatimah (RA) is a perfect model:
“Fatimah is part of me. Whoever offends her offends me.”
(Sahih Bukhari)
He stood up when she entered the room and kissed her forehead—highlighting emotional honor, not just legal protection.
Conclusion
Islam raised the status of daughters to unparalleled heights, granting them comprehensive rights in spiritual, social, educational, and economic spheres. However, many Muslims today violate these teachings by following cultural traditions over Islamic injunctions. True Islamic revival lies in returning to the Qur’an and the Sunnah—not just in rituals, but in social justice. Empowering daughters is not merely a gender issue; it is a spiritual and civilizational obligation.
“And whoever honors the symbols of Allah – indeed, it is from the piety of hearts.”
(Surah Al-Hajj, 22:32)
Q. No. 5. Define Ijma‘(consensus) and explain its different kinds. Can legislation by a parliament of an Islamic state be regarded as a valid consensus?
Introduction
Ijma (إجماع), meaning consensus, is the third primary source of Islamic law after the Qur’an and Sunnah. It refers to the unanimous agreement of the scholars of a particular era on an Islamic legal ruling. Ijma ensures the continuity of Islamic jurisprudence while adapting it to changing circumstances, thereby protecting the Ummah from deviation and disunity.
“My Ummah will never agree upon an error.”
(Sunan Ibn Majah, Hadith 3950)
Ijma has been critical in addressing contemporary issues not explicitly detailed in primary texts—ranging from bioethics to political organization—while staying grounded in the spirit of Shariah.
1. Definition of Ijma
According to Imam Al-Ghazali:
“Ijma is the unanimous agreement of the Mujtahideen (jurists) of the Ummah on a matter of Shariah in a particular period after the Prophet ﷺ.”
- It is considered binding in Sunni jurisprudence and acts as a collective interpretation when the Qur’an and Hadith do not offer explicit rulings.
2. Quranic and Hadith Evidence for Ijma
2.1. From the Qur’an
“And those who follow the path of the believers…”
(Surah An-Nisa, 4:115)
- Ibn Kathir and other exegetes interpreted this as a reference to consensus.
2.2. From the Sunnah
“Allah will not unite my Ummah on misguidance.”
(Tirmidhi, Hadith 2167)
- This Hadith forms the foundational logic behind Ijma’s authority.
3. Types/Kinds of Ijma
Ijma can be classified into several categories based on its formulation and scope:
3.1. Ijma’ al-Sahaba (Consensus of the Companions)
- The most authentic and revered form of Ijma.
- E.g., Abu Bakr (RA) and Umar (RA) established consensus on collecting the Qur’an.
3.2. Ijma’ al-Ummah (Consensus of the Muslim Jurists)
- Achieved by consensus among qualified scholars across the Ummah in later generations.
- Examples include consensus on Tawheed, five daily prayers, and prohibition of riba (interest).
3.3. Ijma’ Sukkuti (Tacit Consensus)
- If one jurist proposes a ruling and others do not object, it may indicate silent approval.
- Contested among scholars due to the absence of active agreement.
3.4. Ijma’ of a Particular Time or Region
- Consensus among jurists in a specific region or era.
- Less binding but still carries weight in local contexts.
3.5. Ijma’ on Rational Issues
- Some jurists recognize consensus on non-legal rational matters (e.g., use of ijtihad, interpretation of maqasid).
4. Importance of Ijma in Islamic Jurisprudence
Function | Explanation |
Preservation of Sharia | Ijma ensures continuity of Islamic legal principles |
Flexibility and Adaptation | It allows contextual application of laws to new issues |
Protection from Sectarianism | Establishes unity on essential doctrines and practices |
Ethical Collective Wisdom | Encourages collective ijtihad to tackle modern problems |
5. Parliament and Ijma: A Contemporary Debate
5.1. The Core Question: Can Legislation by an Islamic Parliament be Regarded as Ijma?
This is a controversial and debated issue among Islamic scholars and constitutional theorists.
5.2. Supporting View: Conditional Validity as Ijma
Arguments:
- If a parliament is:
- Composed of qualified Islamic scholars (Mujtahideen)
- Functions within Shariah guidelines
- Consults Ulama and Fiqh councils
Then legislation may be analogous to Ijma.
Maulana Maududi:
“An Islamic state’s legislative process, under the bounds of Sharia, can reflect the collective reasoning (ijtihad jama’i) of the Ummah.”
- Modern tools like Ijtihad Jama’i (collective ijtihad) mimic the process of classical Ijma.
5.3. Opposing View: Cannot Replace Traditional Ijma
Arguments:
- Most parliaments today:
- Include non-scholars.
- Operate under secular constitutions.
- Are subject to political influence, not divine law.
- Ijma is religiously binding, whereas legislation may change with public opinion or party politics.
Dr. Yusuf al-Qaradawi:
“Modern legislative assemblies cannot produce Ijma unless composed solely of jurists meeting classical conditions.”
6. Middle Ground: Differentiating Between Ijtihad and Ijma
Feature | Ijma | Legislation (Ijtihad Jama’i) |
Binding Nature | Yes, irrevocable once achieved | Can be revised, not binding universally |
Participants | Only Mujtahideen | Elected representatives (may or may not be scholars) |
Religious Status | Considered source of Shariah | May be Sharia-compliant, but not primary source |
7. Case Studies:
7.1. Pakistan’s Islamic Council of Ideology
- Acts as a consultative body to align legislation with Islamic injunctions.
- Does not itself declare Ijma but facilitates ijtihad.
7.2. Malaysia’s Fatwa Councils
- Decisions involve majority scholarly opinion and influence laws.
- Resemble Ijma in spirit, but not in formal authority.
8. Visual Aid: Flow of Islamic Legal Sources
plaintextCopyEditQur’an → Sunnah → Ijma → Qiyas → Ijtihad → Fatwa/Legislation
- Ijma serves as a validation layer between divine texts and human interpretations.
9. Scholarly Insights
- Imam Shafi’i: “Whoever claims Ijma has lied, for people differ and disagree.”
- Reflects caution in labeling collective opinion as Ijma.
- Shaykh Ibn Taymiyyah: Recognized the concept of “general consensus” and its time-bound application.
- Allama Iqbal in Reconstruction of Religious Thought in Islam advocated for ijtihad through representative institutions, reflecting the spirit of Ijma.
Conclusion
Ijma is a cornerstone of Islamic legal thought, offering unity, continuity, and adaptability. While modern Islamic parliaments can play a significant role in collective reasoning, their legislation cannot be equated with classical Ijma unless it fulfills stringent criteria. Nonetheless, when guided by Shariah, such legislation may be accepted as a valid form of Ijtihad Jama’i, bridging tradition with modern governance. Ultimately, preserving the sanctity of Islamic law while embracing institutional structures remains a challenge that demands sincerity, scholarship, and spiritual integrity.
Q. No. 6. Analyze the Charter of Madina as a social contract.
Introduction
The Charter of Madina (Sahifat al-Madinah) is one of the earliest known written constitutions in human history. Drafted under the leadership of the Prophet Muhammad ﷺ in 622 CE after his migration to Madinah, the document aimed to govern a pluralistic society of Muslims, Jews, and pagan tribes. It established rules for social cooperation, justice, mutual defense, religious freedom, and political unity. Viewed through modern political theory, it exemplifies a social contract—an agreement among diverse communities for collective governance and societal harmony.
- Concept of a Social Contract in Islam
A social contract refers to an implicit or explicit agreement between the rulers and the ruled, defining rights, duties, and obligations for the sake of order and justice.
- In Islamic tradition, the concept of ‘Bay’ah’ and mutual consultation (Shura) already reflect this notion.
- The Charter of Madina institutionalized this relationship into a formal agreement involving multiple faith groups and tribes.
- Historical Context of the Charter
- Prophet Muhammad ﷺ migrated to Yathrib (Madinah) upon invitation from local tribes seeking mediation.
- Madinah was a religiously and ethnically diverse city:
- Aus and Khazraj (Arab pagans later embracing Islam)
- Jewish tribes: Banu Qaynuqa, Banu Nadir, Banu Qurayza
- Early Muslim Muhajireen (Emigrants from Makkah)
To ensure peaceful coexistence, a unified governance model was needed, resulting in the Charter of Madina, often called the First Written Constitution.
- Structural Overview of the Charter
- Consisted of 47 to 52 clauses (varying by manuscript)
- Divided into three broad sections:
- Relationship among Muslims
- Relationship between Muslims and Jews
- General framework for security, justice, and dispute resolution
- Key Features of the Charter as a Social Contract
(Also visualized in the chart above)
4.1. Religious Freedom and Pluralism
“To the Jews their religion, and to the Muslims their religion.”
(Clause 25)
- Guaranteed religious autonomy—unprecedented in 7th century Arabia.
- Every group could worship, adjudicate personal matters, and preserve identity.
4.2. Collective Defense and Security
“The believers and the Jews shall bear their expenses jointly during war.”
(Clause 37)
- Defense of Madinah was a collective responsibility.
- Muslims and non-Muslims pledged joint action against external threats.
4.3. Social Justice and Equality
“If anyone kills a believer… he must be killed unless the guardian of the victim agrees otherwise.”
(Clause 21)
- Justice applied irrespective of tribal or religious affiliation.
- Disputes were to be resolved fairly through agreed principles.
4.4. Respect for Property and Economic Cooperation
The Charter mandated respect for life, property, and markets.
Economic dealings were protected across religious lines.
- Emphasized trade fairness and shared welfare without religious bias.
4.5. Political Unity and National Identity
“They are one Ummah (nation), distinct from others.”
(Clause 1)
- The Charter forged a civic identity—beyond religion or tribe.
- Planted seeds for nationhood and civic cooperation.
4.6. Conflict Resolution and Rule of Law
“Any dispute shall be referred to Allah and Muhammad ﷺ.”
(Clause 42)
- Prophet ﷺ was accepted as the supreme arbitrator.
- Established the rule of law—an essential element of modern social contracts.
- Comparison with Modern Social Contract Theories
Aspect | Charter of Madina | Modern Social Contract (e.g., Rousseau, Locke) |
Basis of Authority | Divine revelation & community consent | Human reason and mutual agreement |
Diversity | Recognized and protected | Often nationalistic or secular |
Religious Rights | Explicitly preserved | Often privatized or restricted |
Justice System | Based on Sharia and arbitration | Secular judiciary |
Citizenship | Based on shared defense and cooperation | Based on legal identity |
- Prophetic Leadership Through the Charter
- Prophet Muhammad ﷺ acted as:
- Mediator between conflicting tribes
- Commander-in-chief in collective defense
- Arbitrator in legal matters
- Unifier of faith-based and ethnic identities
This is a remarkable model of transformational leadership rooted in justice, consultation, and moral governance.
- Scholarly Perspectives
- Dr. Muhammad Hamidullah:
“The Charter of Madina is the first written constitution which established a multi-religious Islamic state.”
- Maulana Maududi:
“It was not a pact of conquest, but a declaration of peace and cooperation.”
- Dr. Khalid Alvi:
“Through the Charter, the Prophet ﷺ institutionalized justice and pluralism centuries before the Enlightenment.”
- Contemporary Lessons from the Charter
8.1. Civic Pluralism
- Can guide Muslim-majority states in developing pluralistic constitutions.
8.2. Interfaith Harmony
- Offers a foundation for peaceful religious coexistence in diverse societies.
8.3. Conflict Resolution
- Encourages arbitration and law, not tribal revenge.
8.4. Social Welfare and Unity
- Promotes collective responsibility for public welfare.
- Visual Framework: Charter of Madina’s Governance Model
+————————+
| Prophet Muhammad ﷺ |
+———-+————-+
|
+—————–+—————-+
| |
Muslims (Aus, Khazraj) Jews (Banu Nadir, etc.)
| |
Religious Freedom Economic Rights Guaranteed
| |
Defense Pact and Law Mutual Respect
Conclusion
The Charter of Madina stands as a historic model of a social contract that combined faith with governance, rights with responsibilities, and plurality with unity. It embodies Islam’s vision for a just and peaceful society, based on mutual consent, cooperation, and respect. In a world struggling with polarization, sectarianism, and injustice, the Charter remains a timeless blueprint for inclusive and ethical governance.
“O you who believe! Stand out firmly for Allah as bearers of witness to fair dealing…”
(Surah Al-Ma’idah, 5:8)
Q. No. 7. What are the motives of extremism in Pakistan? How can the society get rid of extremism by following the teachings of Islam?
Introduction
Extremism poses one of the most serious threats to Pakistan’s internal security, societal peace, and international reputation. Although extremism manifests in various forms—religious, ethnic, and ideological—the roots often lie in misinterpretation of religious teachings, social injustice, and political failures. Islam, however, is a religion of moderation (Wasatiyyah), compassion, and balance. A return to true Islamic principles offers a powerful antidote to extremism and can guide Pakistan toward peace and national unity.
“And thus We have made you a just (moderate) nation…”
(Surah Al-Baqarah, 2:143)
- Understanding Extremism
Extremism refers to holding rigid or fanatical beliefs and imposing them violently on others. It violates Islamic teachings which emphasize:
- Balance (Mizan),
- Compassion (Rahmah), and
- Justice (‘Adl).
- Motives and Causes of Extremism in Pakistan
(Visual representation shown above)
2.1. Religious Misinterpretation and Sectarianism
- Radical groups distort Qur’anic texts and Hadith to justify takfir (declaring others unbelievers) and violence.
- Lack of scholarly consensus and state regulation fuels sectarian divisions.
“Whoever kills a believer intentionally, his recompense is Hell…”
(Surah An-Nisa, 4:93)
2.2. Social Injustice and Inequality
- Widespread corruption, unfair legal systems, and political exclusion breed resentment.
- Marginalized groups become easy targets for extremist recruitment.
2.3. Poverty and Unemployment
- Frustration over lack of opportunities creates fertile ground for radicalization.
- Extremist groups often provide financial incentives to vulnerable youth.
2.4. Political Instability and Weak Governance
- Inconsistent policies toward religious organizations create ambiguity.
- Failure to prosecute hate speech or violence reinforces impunity.
2.5. Lack of Quality Education
- Parallel education systems (madrassahs vs. secular schools) lead to ideological fragmentation.
- Many institutions lack critical thinking and moderation-based curricula.
2.6. Foreign Influence and Geo-Politics
- Proxy wars (e.g., Afghan jihad, sectarian rivalry) have politicized religion.
- External funding fuels militant organizations.
- Islamic Teachings as a Cure for Extremism
3.1. Emphasis on Peace and Tolerance
“If they incline toward peace, then incline to it also…”
(Surah Al-Anfal, 8:61)
- The Prophet ﷺ forgave even the staunchest enemies after the conquest of Makkah.
3.2. Condemnation of Violence and Terrorism
“Whoever kills a soul… it is as if he had slain mankind entirely.”
(Surah Al-Ma’idah, 5:32)
- Islam promotes the sanctity of life above all.
3.3. Promotion of Wasatiyyah (Moderation)
“Do not commit excess in your religion…”
(Surah An-Nisa, 4:171)
- Prophet ﷺ warned against extremism in religion:
“Beware of extremism in religion, for those before you were destroyed by it.”
(Sunan Ibn Majah)
3.4. Justice as a Cornerstone of Peace
“O you who believe! Stand firmly for justice…”
(Surah An-Nisa, 4:135)
- Ensuring legal fairness discourages rebellion and extremism.
3.5. Respect for Religious and Ethnic Diversity
“There is no compulsion in religion…”
(Surah Al-Baqarah, 2:256)
- Islam guarantees minority rights and interfaith coexistence.
- Role of Islamic Institutions in Countering Extremism
4.1. Role of Mosques and Ulama
- Imams should be trained to promote unity, tolerance, and civic responsibility.
- Friday sermons should challenge hate narratives.
4.2. Reforming Madrassah Education
- Introduce modern subjects, interfaith ethics, and civic education.
- Encourage critical thinking and contextual interpretation of texts.
4.3. Role of Islamic Scholars (Mujtahideen)
- Issue collective fatwas condemning sectarianism, terrorism, and hate speech.
- Collaborate with government and media to spread awareness.
- Government and Civil Society Actions Rooted in Islamic Teachings
Islamic Principle | Practical Implementation |
Justice (‘Adl) | Transparent judiciary, equal legal access |
Compassion (Rahmah) | Rehabilitation for radicalized youth |
Shura (Consultation) | Community participation in policymaking |
Accountability (Hisbah) | Monitor and regulate religious discourse |
- Case Studies and National Models
6.1. Paigham-e-Pakistan (2018)
- A fatwa signed by 1800+ scholars declaring terrorism and suicide bombing as un-Islamic.
6.2. Charter of Madina
- Prophet ﷺ built a society of multi-ethnic, multi-faith peace, proving that Islam fosters inclusion, not isolation.
- Scholarly Opinions
- Dr. Khalid Alvi: “Extremism grows where Islam is practiced in slogans but not understood in spirit.”
- Maulana Maududi: “Islamic revival begins with education, justice, and the revival of moral conscience.”
- Khurshid Ahmad: “The spiritual vacuum in the youth must be filled with Qur’anic clarity and compassion.”
- Visual Aid: Motives vs Islamic Remedies
Displayed earlier: A side-by-side view of extremism drivers and Islamic solutions.
Conclusion
Extremism in Pakistan is a multi-faceted problem, but its most enduring solution lies in returning to authentic Islamic teachings—rooted in moderation, justice, tolerance, and compassion. The Qur’an and the Prophet ﷺ offer a comprehensive model for building a society based on unity, not division; peace, not violence. The synergy of Islamic reform, educational revival, and political justice can rid Pakistan of extremism and lead it toward national cohesion and global respect.
“Indeed, this Ummah of yours is one Ummah, and I am your Lord, so fear Me.”
(Surah Al-Mu’minun, 23:52)
Q. No. 8. Write notes on the following: (10 each) (i) Human rights in the light of the Sermon of Farewell Pilgrimage. (ii) Social Justice in an Islamic Society.
. . Islamic Studies 2023 Islamic Studies 2023 Islamic Studies 2023 Islamic Studies 2023 Islamic Studies 2023 Islamic Studies 2023 Islamic Studies 2023 Islamic Studies 2023 Islamic Studies 2023 Islamic Studies 2023 Islamic Studies 2023 Islamic Studies 2023 Islamic Studies 2023 Islamic Studies 2023 Islamic Studies 2023