The concept of a welfare state which presupposes the care of the well-being of its citizens is frequently considered a characteristically modern, twentieth-century accomplishment. This paper contends that its original ideals and institutional structures were conceptualized and practiced over fourteen hundred years ago in the city-state of Madīnah. Using qualitative content analysis of original primary sources the Qurʾān, Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim, Sunan Abī Dāwūd, the Sīrah of Ibn Hishām, and the Charter of Madīnah and drawing on peer-reviewed literature, the paper reveals four pillars of the Prophetic welfare model: (1) a theological–moral imperative that social welfare is a religious obligation; (2) an institutional framework based on the Bayt al-Māl (public treasury); (3) the constitutional principles of the Charter of Madīnah; and (4) comprehensive social-security provisions that cover the poor, orphans, widows, travellers, debtors and captives. The discussion concludes that the Prophetic framework established joint responsibility as a binding civic obligation, guaranteed basic needs, and extended protection to all inhabitants irrespective of their religious affiliation. The paper also addresses the historiographical and critical questions the model poses — the trustworthiness of subsequent administrative accounts, the fiscal role of the conquest revenue, the ongoing existence of slavery as a social system, and the danger of anachronism in comparison with current systems and then derives cautious lessons for contemporary debates on social justice, poverty reduction, and inclusive governance.
The discovery of DNA's double-helix structure in 1953, the foundational experiments in genetic engineering during the 1970s, the completion of the Human Genome Project in 2003, and the subsequent emergence of CRISPR-Cas9 technology have collectively precipitated a paradigm shift in biomedical science. These advancements have rendered genetic modification not merely possible but increasingly accessible, thereby transforming what was once an exclusively scientific question into a matter of profound ethical, philosophical, and religious deliberation. As genetic interventions extend beyond therapeutic applications toward the enhancement of human intelligence, physical capacities, and heritable traits, Islamic jurisprudence is confronted with questions of considerable urgency: Are such modifications permissible? Under what conditions? And where do they transgress into the prohibited? This study examines these questions through a systematic engagement with the primary sources of Islamic law, the Qurʿān, Sunnah, Ijmāʿ, and Qiyās, alongside the framework of Maqāṣid al-Sharīʿah, with particular attention to the five essential objectives. The research addresses a significant lacuna in contemporary fiqh literature, wherein existing scholarship remains largely fragmented, partial, or confined to therapeutic dimensions, leaving the broader question of human enhancement without adequate jurisprudential treatment. The study concludes that Islamic law draws a fundamental distinction between therapeutic and enhancement-oriented genetic interventions. Therapeutic gene therapy, aimed at restoring the normative condition of human nature and preventing heritable disease, finds jurisprudential support under the principles of dafʿ al-ḍarar (removal of harm) and jalb al-manfaʿah (procurement of benefit), provided that the integrity of human progeny is safeguarded. Enhancement modifications, however, which seek to transcend, rather than restore, the divinely established human standard (fiṭrah), are deemed impermissible. Such interventions constitute taghyīr khalq Allāh (alteration of God's creation) in its prohibited sense, and their long-term implications for genetic diversity and humanity's natural resilience cannot be reliably assessed by human reason alone. Accordingly, the jurisprudential weight of evidence does not permit their authorisation in the absence of explicit scriptural sanction.
This research investigates the conceptual status of Naẓm al-Qur’ān (Quranic Coherence), advocating for its recognition as a rigorous hermeneutical paradigm rather than a secondary stylistic feature. Conventional scholarship has frequently relegated naẓm to a mere exegetical tool for tracing thematic linkages; conversely, this study theorizes its internal epistemic framework as a 'constraint-based' system of textual interpretation. Utilizing a comparative-analytical approach, the study juxtaposes the Farahi school’s pivotal concept of ‘amūd (thematic axis) with the Western philosophical constructs of the 'Hermeneutic Circle' and the 'fusion of horizons' proposed by Heidegger and Gadamer. The central inquiry evaluates the capacity of naẓm to serve as a regulatory methodology that disciplines interpretive subjectivity while reinstating the objective authority of the text. The findings reveal that naẓm provides a 'structured objectivity' anchored in linguistic determinism and semantic economy—offering a critical apparatus to counter ideological, extremist, and fragmented readings of the Quranic discourse. Ultimately, the paper argues for the global repositioning of naẓm as a distinct epistemological model capable of navigating the contemporary crisis of meaning in sacred texts.
This paper clarifies the basic concept of competence across different stages of human life. The study aims to highlight that Islamic law not only recognises human beings as subjects of obligation but also as dignified individuals. In this regard, Aaliyah al wujub refers to the capacity through which a person is entitled to rights, while Ahliyat al-Ada regulates the practical exercise of these rights. The paper further explains that Ahliyat al-wujub is inherent in human existence throughout all the stages of life, whereas Ahliyat al-Ada develops progressively with intellectual and mental growth, but it may be restricted or temporarily suspended in certain circumstances. The study concludes that these two abilities form fundamental principles of the Islamic system of right. This system plays an important role in ensuring justice, balance and social security, specifically in safeguarding the rights of children, vulnerable Individuals and those lacking full legal Independence. So, this paper presents this important topic of Islamic jurisprudence, which provides a comprehensive framework for understanding human rights.
Islamic thought is a complete way of life that provides guidance in intellectual, moral, spiritual, and social aspects of human life. It teaches human beings to live according to the principles of truth, justice, responsibility, and reflection. In the modern era, social media and mass media have become the most powerful means of transmitting information, ideas, and messages. Media is a highly influential and effective tool in the modern world that deeply impacts human intellectual, moral, educational, social, and cultural life. It plays a fundamental role in the dissemination of information, spread of ideas, and shaping public opinion. If these tools are used with truthfulness, honesty, research, and ethical principles, they become a source of progress, unity, and guidance for both individuals and society. Islam instructs human beings to engage in reflection, research, and the pursuit of truth in every matter; therefore, it is necessary to use media responsibly. When media is used for positive purposes, it spreads education, promotes moral and religious awareness, informs people about social issues, and strengthens national unity. Through it, doors of reform are opened in society, and individuals are enabled to lead better lives. Therefore, the overall central idea is that media acts like a double-edged sword. Its positive use leads society towards progress, awareness, and reform, while its negative use leads to decline, misguidance, and corruption. Hence, it is essential to use these means according to Islamic teachings and moral principles so that they may serve as a source of welfare and well-being for humanity.
This study explores the religious and spiritual contributions of Hazrat Makhdoom Abdul Rasheed Haqqani (d. 559 AH), a prominent Sufi figure who played a vital role in promoting the Qadiriyya order in the Indian subcontinent. Born in 569 AH in Kot Karor (District Layyah) and passing away in 629 AH near Multan, he distinguished himself at an early age through his scholarly and teaching services in his father’s madrasa. He established a madrasa in Multan, initiating a new phase of religious and spiritual services. Later, during his long stay in Makhdoom Rasheed, he spent approximately 55 years advancing religious and spiritual teachings through Madrasa Haqqania and his khanqah. His approach integrated spiritual guidance with socio-economic stability, transforming religion and spirituality into a dynamic movement deeply rooted among the masses, particularly in rural communities. Despite his significant contributions, scholarly research on his life remains limited. This study addresses this gap by presenting a focused academic analysis at the doctoral level. His approach combined spiritual guidance with socio-economic support, as he devoted his resources to public welfare and encouraged lawful livelihood (halal sustenance) alongside adherence to Islamic values. Despite his profound impact and long-standing influence, academic research on his life and services remains limited. This study aims to highlight his contributions and to offer a scholarly tribute by addressing this gap through focused doctoral-level research.
This article undertakes a qualitative analysis of Counter Violent Extremism (CVE) principles as derived from the life and practice of Prophet Muhammad (PBUH). Drawing on primary Islamic sources, the Quran, authenticated Hadith collections, and biographical literature of the Prophet Muhammad (PBUH), alongside contemporary CVE scholarship, this study identifies six thematic pillars that align prophetic conduct with modern frameworks of Counter Violent Extremism (CVE), like deradicalisation, conflict prevention, and community resilience. Employing a document-analysis methodology, the study codes prophetic episodes and sayings against established CVE typologies. Results demonstrate a robust correspondence between Prophetic practice and evidence-based CVE approaches, with non-violence, inclusive governance, dialogue, and restorative justice emerging as dominant themes. The analysis yields actionable insights for policymakers, community leaders, and practitioners engaged in countering violent extremism within Muslim-majority and minority contexts.
This research article presents a critical and analytical study of the jurisprudential and social perspectives on marital issues (Masail-e-Nikah) as expounded in Tafsir Tibyan-ul-Quran, authored by the renowned 20th-century Islamic scholar, Allama Ghulam Rasul Saeedi. Tibyan-ul-Quran is widely recognized for its modern approach to traditional jurisprudence, bridging classical Islamic legal frameworks with contemporary societal challenges. This study specifically investigates how Allama Saeedi addresses the legal, ethical, and societal dimensions of marriage, including conditions of a valid marriage contract (Nikah), the role of guardianship (Wilayah), consent, dowry (Mahr), rights and obligations of spouses, and the resolution of marital conflicts. Using a qualitative and descriptive-analytical research methodology, this paper examines Allama Saeedi's unique style of Tafsir. It explores how he synthesizes classical Hanafi jurisprudence (Fiqh) with textual evidence from the Quran and Sunnah, while simultaneously taking into account the ground realities of the modern Muslim family structure. The research highlights his balanced approach, where he remains firmly rooted in traditional orthodoxy yet demonstrates flexibility and intellectual depth when addressing modern social shifts and domestic complexities. The findings indicate that Allama Saeedi’s treatment of marital issues offers comprehensive guidance that is highly relevant to contemporary legal and ethical debates surrounding family law in the Muslim world. Ultimately, this review concludes that Tafsir Tibyan-ul-Quran serves as an indispensable academic and practical resource for legal theorists, religious scholars, and sociologists aiming to understand the intersection of classical Islamic jurisprudence and modern socio-marital dynamics.
Literature has been special importance in the Muslim rule of subcontinent, especially the Mughal Muslim rulers (1555-1707), (1526-1540) have been appreciative of literature. Along with the splendor and adornment of the Mughal court, Subcontinent culture flourished. Since the government had established peace everywhere, literature and fine arts began to develop automatically, with its royal patronage and Encouraged. Poets, philosophers and scholars would come to the court in this era. Poetry has a special significance in the details of literature. During the Mughal period, special attention was paid to poetry; Muslim and Hindu poets without distinction of religion were honored and awarded prizes. In the present article, a special research is being done to poetry in the Mughal period of the Subcontinent.
Gender-based violence (GBV) results into a serious impediment for victims, particularly women. Due to this violence the victims become unable to exercise their well-being and self-development. No strategy of contesting gender-based violence can be successful without carefully identification of its reasons and factors. Individuals, civil society, national organizations and the international community are trying to identify reasons of GBV and factors behind it. GBV is sourced in harmful prejudices and social stereotypes that prevail in various societies such as Pakistan. The victims of this violence particularly women and children are weak segments of the society or persons who do not fit into the heteronormative traditional gender binary. GBV marginalizes its victims and survivors. The study begins with an overview of gender-based violence in Pakistan. It traces the reports of the Global Gender Gap Index and Gender Development Index regarding the state of gender-based violence in Pakistan through the description of demographic information about the state of gender equality in Pakistan. The nature of GBV also comes under discussion in this introductory part of the article. The analysis in this study attempts to distil and analyze reasons for gender-based violence in Pakistan. Various factors that contribute to GBV are also discussed in the article. It also seeks to identify intrinsic and extrinsic factors of GBV in Pakistan. The study facilitates the investigation of the reasons for GBV such as patriarchal values and discriminatory practices. It also explores victim blaming and low conviction rates in courts as increasing sources of gender-based violence in Pakistan.
The world has adapted to the size of a global town due to globalization and resultantly, if a minor incident occurs in any corner of the world, its news spreads within a few moments. This development has diminished individuality and has created numerous opportunities for individuals to play this impressive role not only in their personal life but also in the collective life of society. In this lighting very fast period, computer has played pivotal role. From petty accounts to large scale business communication, printing, science, and technology have sped up this pace of progress. Unfortunately, this speed has also resulted in highlighting the negative aspects such as cybercrimes. These crimes incur financial and moral weaknesses which has raised an intense need of legislation. Worth mentioning here that Software piracy is an instance of unauthorized duplication of information goods where laws and norms are not agreed upon.In this connection, in 2016, the national assembly of Pakistan has passed a bill to legalize the need. This study takes research review of the cybercrime bill from the perspective of Islamic Shari’ah. The methodology shall be of deductive and inductive nature.
Feminism, a global movement which advocates for the rights of Women has evolved in different forms from its origin in the Western societies. It has been challenged and modified from variety of perspectives such as thoughts, culture, class and regions. The global debate on the position of women in Muslim society, which has been largely initiated by the current wave of Islamic revivalism. Muslims and non-Muslims, Islamists and opponents of Islamism, and feminists are playing key role in it.Muslims generally argue that there is an ideal gender prototype in Islam, non-Muslims tend to disagree and emphasize that Islam is hostile to women. Therefore, this paper analyzes the feminist movement in Islam by delving into its origin, development and diversities within the Islamic thought. It explores the new development of feminist notions within the Islamic framework, namely “Islamic feminism “. In the intellectual and academic debate of the 1990s, the expression “Islamic feminism “was used in a number of different places around the globe. Islamic feminism is diverse and varied in its approach to the issue of claiming the rights of Muslim women. This school of thought emphasized the right to engage in interpretation (ijtihad) that promoted gender equality, new roles for women in religious ritual and practice. Islamic feminism is a highly contested term but it has also been widely embraced by both feminist activists and Muslim scholars. Thus, this articles aims to explain the diversity in the discourse of Islamic feminism.it also provides the comprehensive views of western and Muslim scholars.
This study explores the religious and spiritual contributions of Hazrat Makhdoom Abdul Rasheed Haqqani (d. 559 AH), a prominent Sufi figure who played a vital role in promoting the Qadiriyya order in the Indian subcontinent. Born in 569 AH in Kot Karor (District Layyah) and passing away in 629 AH near Multan, he distinguished himself at an early age through his scholarly and teaching services in his father’s madrasa. He established a madrasa in Multan, initiating a new phase of religious and spiritual services. Later, during his long stay in Makhdoom Rasheed, he spent approximately 55 years advancing religious and spiritual teachings through Madrasa Haqqania and his khanqah. His approach integrated spiritual guidance with socio-economic stability, transforming religion and spirituality into a dynamic movement deeply rooted among the masses, particularly in rural communities. Despite his significant contributions, scholarly research on his life remains limited. This study addresses this gap by presenting a focused academic analysis at the doctoral level. His approach combined spiritual guidance with socio-economic support, as he devoted his resources to public welfare and encouraged lawful livelihood (halal sustenance) alongside adherence to Islamic values. Despite his profound impact and long-standing influence, academic research on his life and services remains limited. This study aims to highlight his contributions and to offer a scholarly tribute by addressing this gap through focused doctoral-level research.
The discovery of DNA's double-helix structure in 1953, the foundational experiments in genetic engineering during the 1970s, the completion of the Human Genome Project in 2003, and the subsequent emergence of CRISPR-Cas9 technology have collectively precipitated a paradigm shift in biomedical science. These advancements have rendered genetic modification not merely possible but increasingly accessible, thereby transforming what was once an exclusively scientific question into a matter of profound ethical, philosophical, and religious deliberation. As genetic interventions extend beyond therapeutic applications toward the enhancement of human intelligence, physical capacities, and heritable traits, Islamic jurisprudence is confronted with questions of considerable urgency: Are such modifications permissible? Under what conditions? And where do they transgress into the prohibited? This study examines these questions through a systematic engagement with the primary sources of Islamic law, the Qurʿān, Sunnah, Ijmāʿ, and Qiyās, alongside the framework of Maqāṣid al-Sharīʿah, with particular attention to the five essential objectives. The research addresses a significant lacuna in contemporary fiqh literature, wherein existing scholarship remains largely fragmented, partial, or confined to therapeutic dimensions, leaving the broader question of human enhancement without adequate jurisprudential treatment. The study concludes that Islamic law draws a fundamental distinction between therapeutic and enhancement-oriented genetic interventions. Therapeutic gene therapy, aimed at restoring the normative condition of human nature and preventing heritable disease, finds jurisprudential support under the principles of dafʿ al-ḍarar (removal of harm) and jalb al-manfaʿah (procurement of benefit), provided that the integrity of human progeny is safeguarded. Enhancement modifications, however, which seek to transcend, rather than restore, the divinely established human standard (fiṭrah), are deemed impermissible. Such interventions constitute taghyīr khalq Allāh (alteration of God's creation) in its prohibited sense, and their long-term implications for genetic diversity and humanity's natural resilience cannot be reliably assessed by human reason alone. Accordingly, the jurisprudential weight of evidence does not permit their authorisation in the absence of explicit scriptural sanction.
Civilization covers the vast range of human thoughts, believes and practical life. Today’s emerging world’s most discussed topic is “Clash of Civilizations” written by renowned American policy maker Samuel P. Huntington (1927-2008) published in 1993. Muslims took this article as a Policy and planning of western hegemony and westernization in which western system of Education plays a key role. Western Modernization and human moral development (Civilization) produced by greater education. Muslim Jihad is a threat to this western civilization, so it is advised that U.S must be focus to eliminate further possibilities of the growth of Jihadis and for this purpose struggle is needed to secularize the system of education in the entire Muslim world and sweep aside all references to such Quranic Suras and verses which advocate jihad against the Oppressive, suppressive and exploitive rulers. In reply of the western thoughts, Muslim scholars started thinking to neglect and condemn the western civilization and adopting their own religious values and believe for Islamic revivalism. The most prominent figures of this new Islamic revivalism are Syed Abu-ul-Aala Moudoodi (1903-1979) founder of Jamat-e-Islami. He first time proved logically that pure Quranic Civilization based on ideology of Islam is neither related to any region nor race but it is purely having own complete system of life specially Educational system which shapes Islamic civilization and guaranteed the world’s Peace, Prosperity and progress by building the character of individuals and the society as well, and the focal point around which Muslim education has always revolved is the Quran and life of Prophet Muhammad (p.b.u.h).
Islamic thought is a complete way of life that provides guidance in intellectual, moral, spiritual, and social aspects of human life. It teaches human beings to live according to the principles of truth, justice, responsibility, and reflection. In the modern era, social media and mass media have become the most powerful means of transmitting information, ideas, and messages. Media is a highly influential and effective tool in the modern world that deeply impacts human intellectual, moral, educational, social, and cultural life. It plays a fundamental role in the dissemination of information, spread of ideas, and shaping public opinion. If these tools are used with truthfulness, honesty, research, and ethical principles, they become a source of progress, unity, and guidance for both individuals and society. Islam instructs human beings to engage in reflection, research, and the pursuit of truth in every matter; therefore, it is necessary to use media responsibly. When media is used for positive purposes, it spreads education, promotes moral and religious awareness, informs people about social issues, and strengthens national unity. Through it, doors of reform are opened in society, and individuals are enabled to lead better lives. Therefore, the overall central idea is that media acts like a double-edged sword. Its positive use leads society towards progress, awareness, and reform, while its negative use leads to decline, misguidance, and corruption. Hence, it is essential to use these means according to Islamic teachings and moral principles so that they may serve as a source of welfare and well-being for humanity.
This paper clarifies the basic concept of competence across different stages of human life. The study aims to highlight that Islamic law not only recognises human beings as subjects of obligation but also as dignified individuals. In this regard, Aaliyah al wujub refers to the capacity through which a person is entitled to rights, while Ahliyat al-Ada regulates the practical exercise of these rights. The paper further explains that Ahliyat al-wujub is inherent in human existence throughout all the stages of life, whereas Ahliyat al-Ada develops progressively with intellectual and mental growth, but it may be restricted or temporarily suspended in certain circumstances. The study concludes that these two abilities form fundamental principles of the Islamic system of right. This system plays an important role in ensuring justice, balance and social security, specifically in safeguarding the rights of children, vulnerable Individuals and those lacking full legal Independence. So, this paper presents this important topic of Islamic jurisprudence, which provides a comprehensive framework for understanding human rights.
This research investigates the conceptual status of Naẓm al-Qur’ān (Quranic Coherence), advocating for its recognition as a rigorous hermeneutical paradigm rather than a secondary stylistic feature. Conventional scholarship has frequently relegated naẓm to a mere exegetical tool for tracing thematic linkages; conversely, this study theorizes its internal epistemic framework as a 'constraint-based' system of textual interpretation. Utilizing a comparative-analytical approach, the study juxtaposes the Farahi school’s pivotal concept of ‘amūd (thematic axis) with the Western philosophical constructs of the 'Hermeneutic Circle' and the 'fusion of horizons' proposed by Heidegger and Gadamer. The central inquiry evaluates the capacity of naẓm to serve as a regulatory methodology that disciplines interpretive subjectivity while reinstating the objective authority of the text. The findings reveal that naẓm provides a 'structured objectivity' anchored in linguistic determinism and semantic economy—offering a critical apparatus to counter ideological, extremist, and fragmented readings of the Quranic discourse. Ultimately, the paper argues for the global repositioning of naẓm as a distinct epistemological model capable of navigating the contemporary crisis of meaning in sacred texts.
This study explores the domains of science and religion, focusing on their unique methodologies and approaches to understanding reality. Science operates through observation, experimentation, and logical reasoning, uncovering the mechanisms and laws that govern the universe. Religion, on the other hand, approaches reality from a purpose-oriented perspective, offering guidance, hope, and moral direction, and addressing questions of meaning and ultimate purpose that science alone cannot resolve. By examining the Quranic perspective on creation, revelation, and human existence, this study highlights how religious knowledge is based on divine guidance, ‘Ilm-ul-Wahi’ and faith, which require trust and interpretation beyond empirical evidence. The study emphasises that understanding the boundaries and strengths of each domain is essential for achieving harmony. Science reveals how the universe functions and provides tools for human well-being, while religion explains why these phenomena exist and how humans should relate to them for the betterment of humanity, drawing on a beyond-material approach. When both domains operate within their proper spheres, they complement rather than contradict each other, offering a fuller understanding of life, the universe, and human purpose.
