Pub Date : 2024-03-08DOI: 10.53762/alqamar.07.01.a02
Mr. Asadullah Hussam, Dr. Mohammad Ashraf Darfili
The Intellect is Allah’s (SW) greatest blessing, and like every blessing in this world, it is also part of man’s examination paper. Rather, it is the fundamental part of every human being’s life. He who has no wisdom & intellect has no exam, and he who does not have a wisdom or intellect he/she is not subject to any kind of responsibility. Allah Almighty said: (And when it is said to them, “Follow what Allah has revealed,” they say, “Rather, we follow what we found our fathers upon, even though their fathers were void of wisdom and guidance”) This verse of holy Quran denounces those who have nullified their wisdom and followed their fathers in false beliefs that have no justified reason. Allah Almighty also said: (No soul can believe, except by the will of Allah. And He will place doubt (or obscurity) on those who will not understand). Yes, the key part in a person’s exam is his/her wisdom and intellect. A person’s body and money are linked to his/her work, and the mind is linked to faith. It is clear that faith precedes work, and both are indispensable to succeed, neither in this world nor in the afterlife. The basic point of the test paper is that there are two ways to solve it, either Right or wrong, and for this reason the paths to failure and success emerge from the same test. Allah Almighty said: (It is He who created death and life that He may test you which of you is best in deeds; and He is the Mighty, the Forgiving) ... The meaning of this verse is that Allah is the one who created death and life to test you and to know after the test which of you is righteous and which of you is not, and there is no way to salvation except by doing that in the correct manner. And Allah Almighty said: (So whoever is removed from the Fire and admitted to Paradise has already achieved success). Therefore, the use of the wisdom and intellect must be among the basic and indispensable tasks of life, and it should be used not only to meet some trivial needs, but for great purposes such as salvation, well-being, pride and dignity in this world and clear victory in the afterlife. The belief that modernity is based on bypassing the Sharia texts and denying them cannot be acceptable, because the desired modernity in dealing with the sharia texts means adhering to them completely, while reconsidering the human effort related to interpreting these texts. Because there has become an urgent need for the wisdom to play its effective and fruitful role in renewing the sciences and building civilization. By contemplating the Qur’anic texts calling for the mind’s mobility, its science, and its mission to advance Knowledge, development, walking in the land, and discovering what is new in it, the meditator finds that the role of the mind has become a major role in the fields of construction, progress, and contemporary civilization, and in the field of renewal, development, and giving. God said: God Almighty said: (Indeed, in the creation of the heavens and the earth, and th
{"title":"دور العقل في التجديد الدعوي :دراسة تحليلية","authors":"Mr. Asadullah Hussam, Dr. Mohammad Ashraf Darfili","doi":"10.53762/alqamar.07.01.a02","DOIUrl":"https://doi.org/10.53762/alqamar.07.01.a02","url":null,"abstract":"The Intellect is Allah’s (SW) greatest blessing, and like every blessing in this world, it is also part of man’s examination paper. Rather, it is the fundamental part of every human being’s life. He who has no wisdom & intellect has no exam, and he who does not have a wisdom or intellect he/she is not subject to any kind of responsibility. Allah Almighty said: (And when it is said to them, “Follow what Allah has revealed,” they say, “Rather, we follow what we found our fathers upon, even though their fathers were void of wisdom and guidance”) This verse of holy Quran denounces those who have nullified their wisdom and followed their fathers in false beliefs that have no justified reason. Allah Almighty also said: (No soul can believe, except by the will of Allah. And He will place doubt (or obscurity) on those who will not understand). Yes, the key part in a person’s exam is his/her wisdom and intellect. A person’s body and money are linked to his/her work, and the mind is linked to faith. It is clear that faith precedes work, and both are indispensable to succeed, neither in this world nor in the afterlife. The basic point of the test paper is that there are two ways to solve it, either Right or wrong, and for this reason the paths to failure and success emerge from the same test. Allah Almighty said: (It is He who created death and life that He may test you which of you is best in deeds; and He is the Mighty, the Forgiving) ...\u0000The meaning of this verse is that Allah is the one who created death and life to test you and to know after the test which of you is righteous and which of you is not, and there is no way to salvation except by doing that in the correct manner. And Allah Almighty said: (So whoever is removed from the Fire and admitted to Paradise has already achieved success). Therefore, the use of the wisdom and intellect must be among the basic and indispensable tasks of life, and it should be used not only to meet some trivial needs, but for great purposes such as salvation, well-being, pride and dignity in this world and clear victory in the afterlife. The belief that modernity is based on bypassing the Sharia texts and denying them cannot be acceptable, because the desired modernity in dealing with the sharia texts means adhering to them completely, while reconsidering the human effort related to interpreting these texts. Because there has become an urgent need for the wisdom to play its effective and fruitful role in renewing the sciences and building civilization. By contemplating the Qur’anic texts calling for the mind’s mobility, its science, and its mission to advance Knowledge, development, walking in the land, and discovering what is new in it, the meditator finds that the role of the mind has become a major role in the fields of construction, progress, and contemporary civilization, and in the field of renewal, development, and giving. God said:\u0000God Almighty said: (Indeed, in the creation of the heavens and the earth, and th","PeriodicalId":165966,"journal":{"name":"Al-Qamar","volume":"79 3‐4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140257190","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-02-01DOI: 10.53762/alqamar.07.01.u01
Dr. Qaria Nasreen
Family is the basic unit of the society and it makes a strong society. All members of the family are the strong pillars that form this basic social unit. The stronger and more stable this unit is, the better and stronger the society will be. Protection of family values is what helps the society in order of life. Contemporary demands have changed the family system from collectivism to individualism, it has faced many problems. Many institutions that were collectively meaningless were considered defects. Ethics and moral values are very important in Islam. Therefore, the Prophet (ﷺ) was sent to protect and elevate noble morals. Being a role model for humanity in all matters, the teachings of Seerat Tayyaba (ﷺ) also guide humanity. The purpose of this article is to highlight the Prophetic method of teaching ethics and moral values in the family system so that high ethics can be created in the training in the family system.
{"title":"خاندانی نظام کے استحکام میں تربیتِ اخلاق کا کردار: سیرت طیبہﷺ کے تناظر میں ایک مطالعہ","authors":"Dr. Qaria Nasreen","doi":"10.53762/alqamar.07.01.u01","DOIUrl":"https://doi.org/10.53762/alqamar.07.01.u01","url":null,"abstract":"Family is the basic unit of the society and it makes a strong society. All members of the family are the strong pillars that form this basic social unit. The stronger and more stable this unit is, the better and stronger the society will be. Protection of family values is what helps the society in order of life. Contemporary demands have changed the family system from collectivism to individualism, it has faced many problems. Many institutions that were collectively meaningless were considered defects. Ethics and moral values are very important in Islam. Therefore, the Prophet (ﷺ) was sent to protect and elevate noble morals. Being a role model for humanity in all matters, the teachings of Seerat Tayyaba (ﷺ) also guide humanity. The purpose of this article is to highlight the Prophetic method of teaching ethics and moral values in the family system so that high ethics can be created in the training in the family system.","PeriodicalId":165966,"journal":{"name":"Al-Qamar","volume":"499 ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139824928","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-02-01DOI: 10.53762/alqamar.07.01.u01
Dr. Qaria Nasreen
Family is the basic unit of the society and it makes a strong society. All members of the family are the strong pillars that form this basic social unit. The stronger and more stable this unit is, the better and stronger the society will be. Protection of family values is what helps the society in order of life. Contemporary demands have changed the family system from collectivism to individualism, it has faced many problems. Many institutions that were collectively meaningless were considered defects. Ethics and moral values are very important in Islam. Therefore, the Prophet (ﷺ) was sent to protect and elevate noble morals. Being a role model for humanity in all matters, the teachings of Seerat Tayyaba (ﷺ) also guide humanity. The purpose of this article is to highlight the Prophetic method of teaching ethics and moral values in the family system so that high ethics can be created in the training in the family system.
{"title":"خاندانی نظام کے استحکام میں تربیتِ اخلاق کا کردار: سیرت طیبہﷺ کے تناظر میں ایک مطالعہ","authors":"Dr. Qaria Nasreen","doi":"10.53762/alqamar.07.01.u01","DOIUrl":"https://doi.org/10.53762/alqamar.07.01.u01","url":null,"abstract":"Family is the basic unit of the society and it makes a strong society. All members of the family are the strong pillars that form this basic social unit. The stronger and more stable this unit is, the better and stronger the society will be. Protection of family values is what helps the society in order of life. Contemporary demands have changed the family system from collectivism to individualism, it has faced many problems. Many institutions that were collectively meaningless were considered defects. Ethics and moral values are very important in Islam. Therefore, the Prophet (ﷺ) was sent to protect and elevate noble morals. Being a role model for humanity in all matters, the teachings of Seerat Tayyaba (ﷺ) also guide humanity. The purpose of this article is to highlight the Prophetic method of teaching ethics and moral values in the family system so that high ethics can be created in the training in the family system.","PeriodicalId":165966,"journal":{"name":"Al-Qamar","volume":"36 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139884504","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-01-29DOI: 10.53762/alqamar.07.01.e02
Dr. Muhammad Ramzan Kasuri, Dr. Sheer Abbas, Raza al-Mustafa
Criminal procedure is criminal justice in action. Islamic Criminal law (ICL) is being enforced through western procedural systems known as adversarial and inquisitorial which makes significant anomaly in the application of ICL. Enforcement of ICL without accompanying Islamic rules of procedure is arguably to practice ICL incompletely, inaccurately, and indeed un-Islamically. As the substantive ICL is different in its form and substance, the Islamic Criminal Procedure (ICP) is also different than the western procedural models. The ICP has many independent features which are not available in any other law. The classification of offences in ICL is linked with violation of rights; of Allah, of the individual and of the society. The kind of right violated determines the rules of procedure. Furthermore, Islamic law operates within two spheres; fixed and flexible. The Muslim jurists worked on fixed part whereas care of flexible part is left in the hand of rulers. Although the rules of ICP can be found in Qur’ān & Sunnah – primary sources of Islamic law - and in classical Islamic jurisprudence but neither the classical nor the contemporary Muslim scholars set out formal code of ICP (templates) corresponding code of procedure of modern-day. By applying qualitative research methodology, this article aims to examine the nature of ICP whether adversarial or inquisitorial while examining its salient features. It discusses classification of ICP and analyzes legal consequences of its various kinds. Scientific study of ICP can play vital role to direct our ongoing revamping process of criminal justice in the right direction with the aim to make the system efficient and cost-effective in the delivery of expeditious justice.
{"title":"The Nature of Islamic Criminal Procedure: Whether Adversarial or Inquisitorial, an Appraisal","authors":"Dr. Muhammad Ramzan Kasuri, Dr. Sheer Abbas, Raza al-Mustafa","doi":"10.53762/alqamar.07.01.e02","DOIUrl":"https://doi.org/10.53762/alqamar.07.01.e02","url":null,"abstract":"Criminal procedure is criminal justice in action. Islamic Criminal law (ICL) is being enforced through western procedural systems known as adversarial and inquisitorial which makes significant anomaly in the application of ICL. Enforcement of ICL without accompanying Islamic rules of procedure is arguably to practice ICL incompletely, inaccurately, and indeed un-Islamically. As the substantive ICL is different in its form and substance, the Islamic Criminal Procedure (ICP) is also different than the western procedural models. The ICP has many independent features which are not available in any other law. The classification of offences in ICL is linked with violation of rights; of Allah, of the individual and of the society. The kind of right violated determines the rules of procedure. Furthermore, Islamic law operates within two spheres; fixed and flexible. The Muslim jurists worked on fixed part whereas care of flexible part is left in the hand of rulers. Although the rules of ICP can be found in Qur’ān & Sunnah – primary sources of Islamic law - and in classical Islamic jurisprudence but neither the classical nor the contemporary Muslim scholars set out formal code of ICP (templates) corresponding code of procedure of modern-day. By applying qualitative research methodology, this article aims to examine the nature of ICP whether adversarial or inquisitorial while examining its salient features. It discusses classification of ICP and analyzes legal consequences of its various kinds. Scientific study of ICP can play vital role to direct our ongoing revamping process of criminal justice in the right direction with the aim to make the system efficient and cost-effective in the delivery of expeditious justice.","PeriodicalId":165966,"journal":{"name":"Al-Qamar","volume":"37 11","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-01-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140489376","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-01-27DOI: 10.53762/alqamar.07.01.e01
Mubashar Tariq, Hafiz Muhammad Azeem, Muhammad Zahid Rafique
Women’s right to inheritance is established and protected by Islam. Pakistan, as an Islamic country, expects its citizens to obey all of the principles enshrined in the Holy Quran and Sunnah. However, in case of inheritance to women, people often deviate from these guidelines. Although many efforts are in progress to augment the social and economic status of women in this country, despite that malafide practice persists in this society where Pakistani women, before or at the time of marriage, are compelled, due to undue influence, to surrender their inheritance in favor of their brothers. This systemic exclusion of women from inheritance happens through the transfer of property using the guise of gift. Even though courts in the country are cognizant of this practice and are actively trying to tackle it through their judgments, yet their efforts alone are insufficient. In these circumstances, what this society needs are amendments in both criminal and civil laws to unambiguously prohibit the deprivation of women from their rightful inheritance. Additionally, it is also the legal as well as moral duty of every Muslim citizen in this country to uphold the injunctions of Islam, especially regarding the women’s right to inheritance.
{"title":"Reforming Gift-Giving Traditions to Promote Women's Inheritance in Pakistan: Legal and Islamic Insights","authors":"Mubashar Tariq, Hafiz Muhammad Azeem, Muhammad Zahid Rafique","doi":"10.53762/alqamar.07.01.e01","DOIUrl":"https://doi.org/10.53762/alqamar.07.01.e01","url":null,"abstract":"Women’s right to inheritance is established and protected by Islam. Pakistan, as an Islamic country, expects its citizens to obey all of the principles enshrined in the Holy Quran and Sunnah. However, in case of inheritance to women, people often deviate from these guidelines. Although many efforts are in progress to augment the social and economic status of women in this country, despite that malafide practice persists in this society where Pakistani women, before or at the time of marriage, are compelled, due to undue influence, to surrender their inheritance in favor of their brothers. This systemic exclusion of women from inheritance happens through the transfer of property using the guise of gift. Even though courts in the country are cognizant of this practice and are actively trying to tackle it through their judgments, yet their efforts alone are insufficient. In these circumstances, what this society needs are amendments in both criminal and civil laws to unambiguously prohibit the deprivation of women from their rightful inheritance. Additionally, it is also the legal as well as moral duty of every Muslim citizen in this country to uphold the injunctions of Islam, especially regarding the women’s right to inheritance.","PeriodicalId":165966,"journal":{"name":"Al-Qamar","volume":"11 5","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139592850","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-01-25DOI: 10.53762/alqamar.07.01.a01
Wahab Gul, Dr. Abdul Samad Shaik, Umar Hayat
Imam Al-Daraqutni was among the great imams in the science of “ilm al ilal”[i] and he had a wide knowledge of hadith and their narrators, and the difference in hadith and their reason. The difference (Ikhtilaf) may occur in the chain (Sanad) of narrators as it occurs in the text (Matan) and the difference (Ikhtilaf) may be influential (Muassar) or may not be influential, and if a disagreement occurs between the hadith, then we go first to combine them, and if it is not possible to combine them, then we go to the weighting of one of them, and if it is not possible to combine or weighting, then we stop until we look at Weighting clues.
{"title":"أسلوب الإمام الدارقطني في ذكر الاختلاف في الحديث في كتابه الأفراد والغرائب: دراسة نقدية","authors":"Wahab Gul, Dr. Abdul Samad Shaik, Umar Hayat","doi":"10.53762/alqamar.07.01.a01","DOIUrl":"https://doi.org/10.53762/alqamar.07.01.a01","url":null,"abstract":"Imam Al-Daraqutni was among the great imams in the science of “ilm al ilal”[i] and he had a wide knowledge of hadith and their narrators, and the difference in hadith and their reason. The difference (Ikhtilaf) may occur in the chain (Sanad) of narrators as it occurs in the text (Matan) and the difference (Ikhtilaf) may be influential (Muassar) or may not be influential, and if a disagreement occurs between the hadith, then we go first to combine them, and if it is not possible to combine them, then we go to the weighting of one of them, and if it is not possible to combine or weighting, then we stop until we look at Weighting clues.","PeriodicalId":165966,"journal":{"name":"Al-Qamar","volume":"30 7","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-01-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139597117","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-26DOI: 10.53762/alqamar.06.04.u13
Dr. Muhammad Ahmad Munir
Issuing a verdict on a current situation and event in the light of Allah’s commands is called a fatwā. In Sharī‘ah, there is room for change in the fatwā due to the changes in the circumstances, which is clearly indicated by various definitive texts of the Qur’ān and Sunnah. The change in the fatwā means that the reasons for which a certain legal ruling was acted upon have changed, so the fatwā has also changed. That is, something that the early jurists had declared unlawful by their own reasoning, but later jurists declared it permissible due to the change of circumstances. There are countless examples in front of us in which the previous ruling of something has been abandoned and a new ruling has been issued. And this change has been going on from the era of the Prophet to the present era. There are four reasons on the basis of which change can be made in the fatwā: ratio-legis, custom, necessity, and blocking the means. It has always been the opinion of Muslim jurists that a woman cannot perform Ḥajj without a maḥram (a male family companion with whom marriage is prohibited), however, the scholars of the present era have given this fatwā that if a woman’s husband or maḥram gives her permission to go on the journey of Ḥajj without a maḥram, then it is permissible. The reason for this change in the fatwā is that the cause of the prohibition of traveling without a maḥram, i.e., the fear of corruption, is no longer found. A woman can safely perform the obligatory Ḥajj by choosing modern means of travel and secure accommodation without a maḥram. Those fatwās that are based on the Qur’ān, Sunnah and consensus of the Ummah, there is no room for change in them. However, only those fatwās that are based on analogy, reasoning, custom and habit, etc., can be changed according to the changing circumstances, which is in accordance with the Sharī‘ah. Therefore, it is the duty of the scholars and intellectuals to examine the new issues arising in their era in the light of these four cases of change in the fatwā and issue such a fatwā that makes things easier.
{"title":"تغیرِ زمانہ اور تغیرِ حال کے سبب ظنی احکام اور فتاوی میں تبدیلی کے اصول و ضوابط اور عصر حاضر میں ان کی تطبیق","authors":"Dr. Muhammad Ahmad Munir","doi":"10.53762/alqamar.06.04.u13","DOIUrl":"https://doi.org/10.53762/alqamar.06.04.u13","url":null,"abstract":"Issuing a verdict on a current situation and event in the light of Allah’s commands is called a fatwā. In Sharī‘ah, there is room for change in the fatwā due to the changes in the circumstances, which is clearly indicated by various definitive texts of the Qur’ān and Sunnah. The change in the fatwā means that the reasons for which a certain legal ruling was acted upon have changed, so the fatwā has also changed. That is, something that the early jurists had declared unlawful by their own reasoning, but later jurists declared it permissible due to the change of circumstances. There are countless examples in front of us in which the previous ruling of something has been abandoned and a new ruling has been issued. And this change has been going on from the era of the Prophet to the present era. There are four reasons on the basis of which change can be made in the fatwā: ratio-legis, custom, necessity, and blocking the means. It has always been the opinion of Muslim jurists that a woman cannot perform Ḥajj without a maḥram (a male family companion with whom marriage is prohibited), however, the scholars of the present era have given this fatwā that if a woman’s husband or maḥram gives her permission to go on the journey of Ḥajj without a maḥram, then it is permissible. The reason for this change in the fatwā is that the cause of the prohibition of traveling without a maḥram, i.e., the fear of corruption, is no longer found. A woman can safely perform the obligatory Ḥajj by choosing modern means of travel and secure accommodation without a maḥram. Those fatwās that are based on the Qur’ān, Sunnah and consensus of the Ummah, there is no room for change in them. However, only those fatwās that are based on analogy, reasoning, custom and habit, etc., can be changed according to the changing circumstances, which is in accordance with the Sharī‘ah. Therefore, it is the duty of the scholars and intellectuals to examine the new issues arising in their era in the light of these four cases of change in the fatwā and issue such a fatwā that makes things easier.","PeriodicalId":165966,"journal":{"name":"Al-Qamar","volume":"20 52","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139156151","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-20DOI: 10.53762/alqamar.06.04.u12
Shahid Iqbal, Muhammad Abubakar, Muhammad Tahir Raheem
Worship is an integral part of every religion. Now a days there is not any region in world where worship is not practiced in one way or another. Islam is a natural religion. Everything comes under the cover of Islam including Human Rights, Commands of Allah, human relations and interactions with each other etc. All commands, rights and actions are as per path of nature. However, other religions are lacking such kind of delicate balance of nature in every aspect of life. On one side excess and other side deviation is observed. Some religions consider material things core of life while others completely deny it. Islam kept balance between spirit and body. It commands as per requirement of each part. It has not refused one part and encouraged other part of it. Such kind of access and deviations are possible in secular systems but not under the Divine Religion of Islam where everything is written on “Tablet of Heaven”. Therefore there are no chances of such kind of error in this divine religion of Islam. He has been given as much importance and priority as he has the right and demand. It is possible for the human mind and free thinking to be completely inclined towards the other side by denying one aspect, but it is absolutely not possible in the divine system of Islam. Because here are the commands of the Creator of the slaves instead of the slaves and like His essence, His commands are also free from all defects.
{"title":"عبا دات کا میقاتی تصور :سامی ادیان کے تناظر میں ایک مطالعہ","authors":"Shahid Iqbal, Muhammad Abubakar, Muhammad Tahir Raheem","doi":"10.53762/alqamar.06.04.u12","DOIUrl":"https://doi.org/10.53762/alqamar.06.04.u12","url":null,"abstract":"Worship is an integral part of every religion. Now a days there is not any region in world where worship is not practiced in one way or another. Islam is a natural religion. Everything comes under the cover of Islam including Human Rights, Commands of Allah, human relations and interactions with each other etc. All commands, rights and actions are as per path of nature. However, other religions are lacking such kind of delicate balance of nature in every aspect of life. On one side excess and other side deviation is observed. Some religions consider material things core of life while others completely deny it. Islam kept balance between spirit and body. It commands as per requirement of each part. It has not refused one part and encouraged other part of it. Such kind of access and deviations are possible in secular systems but not under the Divine Religion of Islam where everything is written on “Tablet of Heaven”. Therefore there are no chances of such kind of error in this divine religion of Islam. He has been given as much importance and priority as he has the right and demand. It is possible for the human mind and free thinking to be completely inclined towards the other side by denying one aspect, but it is absolutely not possible in the divine system of Islam. Because here are the commands of the Creator of the slaves instead of the slaves and like His essence, His commands are also free from all defects.","PeriodicalId":165966,"journal":{"name":"Al-Qamar","volume":"55 19","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139169908","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-17DOI: 10.53762/alqamar.06.04.e08
Najjia Ejaz Chaudhry, Waseem Subhani (Corresponding Author), Muhammad Umair Nazir
Augmented reality (AR) can enhance the physical world by adding digital information a computer generates in real-time. The ability to provide (virtual) goods creates exciting opportunities for users to interact with the company and its products. Although the market for augmented reality technology is predicted to grow exponentially by the year 2030, and many businesses have already tried to use the technology to expand their operations, it is unclear whether AR can improve consumers' shopping habits and produce positive results like increased behavioural intentions to use augmented reality apps. This paper employs an experimental methodology to ascertain the causal effect of several AR applications on the University of the Punjab Institute of Business Administration students to fill the research gap statistically. Executive students have been selected as a suitable sample to uncover influences on behavioural intentions experimentally. Lastly, the retail-focused AR application is believed to affect behavioural intentions through high augmentation and interactivity, leading users to purchase AR apps. However, technostress was not a significant driver, having an insignificant mediating effect between augmentation, interactivity, and behavioural intention to use AR applications.
增强现实（AR）可以通过添加计算机实时生成的数字信息来增强物理世界。提供（虚拟）商品的能力为用户与公司及其产品互动创造了令人兴奋的机会。尽管预计到 2030 年，增强现实技术的市场将呈指数级增长，而且许多企业已经尝试使用该技术来拓展业务，但目前还不清楚 AR 是否能改善消费者的购物习惯，并产生积极的效果，如增加使用增强现实应用程序的行为意向。本文采用实验方法来确定几种 AR 应用程序对旁遮普大学工商管理学院学生的因果效应，从统计学角度填补研究空白。本文选取了行政管理专业的学生作为合适的样本，通过实验揭示对行为意向的影响。最后，以零售为重点的 AR 应用程序被认为会通过高增强性和互动性影响行为意向，从而引导用户购买 AR 应用程序。然而，技术压力并不是一个重要的驱动因素，它在增强性、互动性和使用 AR 应用程序的行为意向之间的中介效应并不明显。
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Pub Date : 2023-12-16DOI: 10.53762/alqamar.06.04.u11
Saifullah, Dr. Lutfullah Saqib, Dr. Saeed ur Rahman
Zakāt is a financial liability imposed by Sharī’ah (Islamic law) on believers. The legality of such obligation, of course, is derived from several verses of the Holy Qurān and Ḥadīth of the Holy Prophet (SM). Such obligation, in terms of its substance, can be divided, mainly, in currencies and animals. The latter kind, being a complex one, has been elaborated by Islamic law with minute details. Additionally, head of the state has the responsibility to make necessary arrangements for the management of such financial obligation- ranging from the collection to the division. Wālī Swat (a famous ruler of Swat), being a head of the Swat State, fulfilled this responsibility in the best possible way. At his time, a very unique system was introduced for the collection of Zakāt (from those individual having Nisāb for the same). The contemporary Sharī’ah scholars have a difference of opinion whether such mechanism, introduced for the collection of Zakat, was entirely based on Sharī’ah or not. The present work, following this question, aims to find out the best possible answer to it. While doing so, all verdicts, related to the issue under consideration, have been analyzed for the perspective of Islamic law. The work of the classical Muslim jurists (fuqahā) has been citied extensively; while analyzing a verdict. The Hanfī school of thought, however, has been offered more comparatively to other school of thought- owing to the fact that the legal system, prevailing in the regime of Wālī Swat, was, predominantly, based on the principles of the same school. Further, content analysis technique, a kind of qualitative research has been adopted for the investigation of the issue.
{"title":"\"رواج نامۂ سوات\" میں موجود مویشیوں کی زکوۃ کے متعلق والئی سوات کے قوانین کا شرعی و تحقیقی جائزہ","authors":"Saifullah, Dr. Lutfullah Saqib, Dr. Saeed ur Rahman","doi":"10.53762/alqamar.06.04.u11","DOIUrl":"https://doi.org/10.53762/alqamar.06.04.u11","url":null,"abstract":"Zakāt is a financial liability imposed by Sharī’ah (Islamic law) on believers. The legality of such obligation, of course, is derived from several verses of the Holy Qurān and Ḥadīth of the Holy Prophet (SM). Such obligation, in terms of its substance, can be divided, mainly, in currencies and animals. The latter kind, being a complex one, has been elaborated by Islamic law with minute details. Additionally, head of the state has the responsibility to make necessary arrangements for the management of such financial obligation- ranging from the collection to the division. Wālī Swat (a famous ruler of Swat), being a head of the Swat State, fulfilled this responsibility in the best possible way. At his time, a very unique system was introduced for the collection of Zakāt (from those individual having Nisāb for the same). The contemporary Sharī’ah scholars have a difference of opinion whether such mechanism, introduced for the collection of Zakat, was entirely based on Sharī’ah or not. The present work, following this question, aims to find out the best possible answer to it. While doing so, all verdicts, related to the issue under consideration, have been analyzed for the perspective of Islamic law. The work of the classical Muslim jurists (fuqahā) has been citied extensively; while analyzing a verdict. The Hanfī school of thought, however, has been offered more comparatively to other school of thought- owing to the fact that the legal system, prevailing in the regime of Wālī Swat, was, predominantly, based on the principles of the same school. Further, content analysis technique, a kind of qualitative research has been adopted for the investigation of the issue.","PeriodicalId":165966,"journal":{"name":"Al-Qamar","volume":"1101 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139176968","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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