فقہ اسلامی میں بیع سلم کاتصور اورمروجہ اسلامی مالیاتی نظام میں بیع سلم کے استعمال سے متعلق اشکالات:ایک فقہی مطالعہ

The sharī‘ah invalidates the sale of non-existing items, but salam sale was exceptionally permitted to avoid interest-based financing in commercial as well as non-commercial transactions. Salam sale is an Islamic forward sale contract, which authorizes selling something that is not present during the time of the contract. Salam is a sale agreement whereby the seller receives full price in advance and goods are delivered at a future date. Moreover, it is free from uncertainties and exploitation that is usually involved in interest-based financing. Besides the agriculture sector, currently, this instrument is also being used in the manufacturing sector where the manufacturer would need financing to produce products and/or to buy raw materials. Modern financial innovations introduced different uses of salam sale such as parallel salam, currency salam, salam sukūk etc. There are different fiqh issues related to such uses of salam in modern financial sectors. This article elaborates on the economic importance and conditions that are necessary and sufficient to makethe contract valid from the perspective of the sharī‘ahand also appraises some of the key issues related to modern practices regarding salam.

حنفی اصولی فکر : مشائخ سمرقند کی آرا کا تنقیدی جائزہ اصول السرخسی کے مطالعے کی روشنی میں

The Ḥanafī legal theory is characterized by the fact that unlike other Islamic legal theories it has been extracted from the Ḥanafī fiqh developed by its founding jurists. Later, the Ḥanafī fiqh seems to have gradually split down into trends; one representing the jurists/theorists of ‘Irāq and the other representing those of Mā Warā’ al-Nahr/Samarqand. Both of these trends have left a great impact on the Ḥanafī legal theory. The paper aims to look over this bifurcation and trace its origins to the Ḥanafī fiqh itself. For this purpose, it analyses the works of pioneering Ḥanafī theorists such as Abū Bakr al-Jaṣṣāṣ, Abū Zayd al-Dabūsī, Abū al-Ḥasan al-Bazdawī, and Muḥammad b. Aḥmad al-Sarakhsī in chronological order. The paper finds that al-Jaṣṣāṣ is the pioneer in terms of the development of the Ḥanafī legal theory; al-Dabūsī’s work is characterized by introducing new terminologies; and the works of al-Bazdawī and al-Sarakhsī are useful for arriving at the conclusive stance of the Ḥanafī legal theory. Though the latter two theorists belonged to Mā Warā’ al-Nahr, their preference in some occasions for the views of ‘Irāqī theorists indicate that they did not engage as communal competitors; rather, they played their roles as referees by relying greatly on Ḥanafī fiqh while developing Ḥanafī legal theory. They made robust efforts for tracing the origin of a Ḥanafī theoretical viewpoint to Ḥanaf┘ substantive law or furū‘. This is how they successfully showed the coherency and consistency in Ḥanafī fiqh and uṣūl. This paper specially focuses on al-Sarakhsī’s Uṣūl in which he critically examined the views of his predecessors from Mā Warā’ al-Nahr r on certain issues.

اسلامی تاریخ میں فنون لطیفہ کی رائج صورتیں اوردیگر تہذیبوں پر ان کے اثرات

Fine Arts are a source of aesthetic tastes that create beauty, proportion, relief, and happiness in life. It is, in fact, the interpretation of one’s taste of beauty which one has been instructed by nature. From the beginning of human history, these arts have been present in different shapes in every civilization and society. Muslims not only encouraged the arts but also played an important role in promoting the Islamic concept of beauty and excellence and used them in such a way that kept them from being mutilated or inferior. Muslims have given new dimensions to calligraphy, architecture, decoration, art, and music. Islamic civilization has had a significant impact on many world civilizations. This article highlights the artistic forms prevalent in Islamic history and their impact on other civilizations.

شراب ہندی، جام یونانی: مسلم مابعد الطبعیات پرعبدالحمید کمالی کی تنقید کا ایک جائزہ

This paper introduces ‘Abd al-ḥamīd Kamālī’s work, focusing on his True Islamic Philosophy project and discusses it vis-à-vis Iqbal’s Reconstruction. It critically examines Kamālī’s claim that by accepting Neo-Platonic influence Muslim thinkers deviated from fundamental Islamic intuition, embodied in three principles: non-delimited Being, transcendence, and relation. It also considers his historical claim that Neo-Platonism itself was a synthesis of Greek and Indian intellectual tendencies, disparaging the infinite and reducing Being to consciousness. It is shown that despite significant differences between their projects, Kamālī’s work can be considered a continuation of Iqbal’s Reconstruction. Thus, contrary to his claim, Muslim philosophers, theologians, and mystics did not directly deny divine infinity, nor did they identify consciousness as the foremost onto-theological category. They awarded primacy to divine oneness or immateriality and derived other categories from these. The claim about Greco-Indian synthesis is also examined and it is shown that such synthesis not only did not take place, it also could not have happened because Neo-Platonism rejected the prevailing Greek tendency to disparage the infinite and Plotinus held that the One Who does not think is beyond intellect. This paper consists of three parts. The first part introduces the life and works of Professor ‘Abd al-ḥamīd Kamālī while in the second and the third parts, we present and critically examine his True Islamic Philosophy project respectively.

معاشرتی علوم كے میدان میں جامعات کے پاکستانی نوجوان محققین کےمسائل اور ان کا حل

Pakistan is blessed with more than 60% of the youth population, which can play a constructive role in the progress of the country. But, due to inadequate planning, low education budgets, insufficient number of educational institutes, and governmental negligence, this resource is being wasted. Education, in general, higher education, in particular, are sub-standard. This paper discusses and identifies several issues faced by the young researchers of the universities, especially in the field of social sciences. For the collection of data, two questionnaires were circulated among the Pakistani researchers studying in or graduating from the universities in Pakistan and technologically advanced countries. The responses were then quantified, the results were extracted, and the recommendations in their light are presented.

استشراقی فکر:سرسید احمد خان اور ابوالکلام آزاد کے نقطۂ نظر کا جائزہ

One of the most consequential byproducts of Colonialism was the rise of Orientalism. The Orientalists, almost all of whom were Christians and Jews, studied the cultures of the Orient, bringing their own cultural baggage in the process. Needless to say, this generated a variety of responses from the insiders of those cultures. In the Indian subcontinent, Sir Sayyid Aḥmad Khān was one of the first Muslim scholars who critically analyzed and responded to the works of Orientalists on the Sīrah of the Prophet (P.B.U.H.) through his book al-Khuṭbāt al-Aḥmadiyyah. Another prominent scholar of the Indian subcontinent is Abū’l-Kalām Āzād. This paper examines the understanding of these two scholars of the Orientalist scholarship on Islam and compares their responses to it.

معاصر مسلم ریاستی قوانین کی تشکیل میں مقاصد شریعت اور تلفیق کا کردار: ایک تجزیاتی مطالعہ

In Islamic polity, the Qur’ān and Sunnah work as primary sources of guidance for the state and government. It is perhaps due to this reason that in the early period of the Islamic state no need was felt for any kind of legislation or codification to run the affairs of the state. Later on, the prevalent schools of legal thought gradually became the source of law in different areas of the empire. In the eastern parts, Ḥanafī School was recognized as a source of law, while in the western parts Mālikī School held this position. In the sixteenth century, King Saleem I officially declared Ḥanafī fiqh as the state law of the Ottoman Empire. However, in the nineteenth century, when most of the parts of the Muslim world came under the control of colonial powers, Muslim legal thought many problems. These problems, it was believed, could not be addressed properly while remaining within the boundaries of a particular school of thought. When the process of decolonization started and several Muslim states gained independence, they relied heavily on Maqāṣid al-sharī‘ah and talfīq while introducing legislation in their domains. This paper attempts to analyze the impact of these two factors in the processes of legislation in contemporary Muslim states.

تفسیر فتح العزیز اور اس کی تکمیل و عدم تکمیل کی بحث

Shāh ‘Abd al-‘Azīz was the son of an illustrious Muslim scholar of the Indian Subcontinent, Shāh Walī Allah. Like his father, he was greatly interested in Qur’ānic Studies and wrote a commentary on the Qur’ān in Persian titled Fatḥ al-‘Azīz. This commentary, however, is not found in its complete form anywhere. Only the commentary on 184 verses (ayāt) of the second chapter, al-Baqarah and on the last two parts (ajzā’) of the Qur’ān is published in two volumes. It is commonly thought that the commentary had remained incomplete and only the parts that have been published were penned down. There are, however, certain clues to the possibility that Shāh ‘Abd al-‘Azīz might have completed the commentary but most of it was lost. This article appraises the views about the completion or non-completion of this commentary and assesses the evidence of each side.

عید الاضحیٰ کی قربانی سے پہلے اور اُس کے بعد کے مراسمِ عبودیت ( جاوید احمد غامدی صاحب کے موقف کا ایک تنقیدی مطالعہ)

Jāvaid Aḥmad Ghāmidī, a contemporary Muslim modernist scholar, holds that the three established rituals of ḥajj and ‘umrah can be regarded as independent rituals in religion, which he categorises asnadhar (votive offering). The ritual is performed by fulfilling three conditions: 1) abstaining from removing body hair, 2) refraining from clipping nails, and 3) trimming or shaving the head. According to Ghāmidī, all believers can perform this rite, without any spatio-temporal restriction, as a supererogatory act. The Prophet (P.B.U.H.), he believes, encouraged Muslims to voluntarily observe it on the occasion of ‘īd al-aḍḥā. This is inferred by combining the information found in two Prophetic narrations, one reported by Umm Salamah and the other by ‘Abd Allah b. ‘āmr. In Ghāmidī’s view, all believers whether or not they are offering the animal sacrifice may offer such nadhar. For doing so, they would follow the two aforestated restrictions from the beginning of Dhū al-Ḥijjah (the twelfth month of the Islamic calendar) and trim or shave their heads on the ‘Īd day after the animal has been slaughtered (if they are to offer the sacrifice) orin anytime during the day (if they are not to offer the sacrifice). This last act is seen as a token of the completion of their votive offering to God. After a careful discussion of Ghāmidī’s view, this article concludes that the religious and rational arguments put forward by Ghāmidī are insufficient to relate the three rites (separately mentioned in the above Prophetic narrations) to the corresponding rites of ḥajj and ‘umrah and generalize them, out of the context, as one standalone ritual.

امام غزالی اور سلسلہ علت و معلول کی حقیقت

The issue of causality remained one of the heatedly debated issues in the early centuries of Islam. The fundamental question faced by Muslim theologians was whether cause and effect havea self-sustained relationship or each event in the universe is continuously governed by the Will of God? If the former is the case, then how are miracles possible? If latter, why do we observe regularity in events? The impossibility of miracles could not be accommodated by Muslim theologians because miraclesareregarded as one of the primary means of establishing the truth of prophethood. This article explains the critique levelled by Abū Ḥāmid al-Ghazālī in his famous book Tahāfut al Falāsifah on the position of Muslim philosophers about causality. Al-Ghazālī’s primary concern was to show that the cause-and-effect relationship is neither necessary nor sufficient; what we call “cause-and-effect relationship” is an opinion based on the observation of one event happening after the other. In his opinion, we never observe “cause,” rather we only observe two events. In recent past, some Muslim thinkers have accused al-Ghazālī of diverting Muslims away from scientific endeavour by criticising the principle of causality. Others confused al-Ghazālī’s critique of causality with David Hume’sposition. The article attemptsto bring forth the flaws behind these views.