4/29/2021

THURSDAY

SYEDA KHADIJA NADEEM

20-CS-55
ISLAMIYAT & PAK STUDIES

SUBMITTED TO: SIR ABDUR REHMAN SHAH

QUESTION NO 1
a) TRANSLATION:
O Believers, if an unrighteous person comes to you with information, you
should verify it or else you might inflict harm on a people in ignorance and
then end up regretting what you have done. (Al Quran 49:6)
b) REFERENCE TO CONTEXT:
The believers should be worried about the negative news that they are
bombarded with when unrighteous people control all information that
reach us in the part of the World. They should only pay attention to this
verse before they listen and accept any news like that.
When the time appeared and no messenger came, al-Hadith feared that the
Prophet might have been unhappy with him in some way so he consulted
his people and they agreed to send a delegation to the Prophet in order to
find out the reason for the delay of his coming. In that time, the Prophet
sent al-Waleed ibn 'Uqbah to collect the Zakat from al-Hadith.
The Prophet became angry when a group of companions to deal with al-
Hadith. The two groups met and returned to the Prophet (saw), who
questioned al-Hadith; "Why did you refuse to pay the Zakat and try to kill
my messenger?" Al-Hadith replied, "By the one Who sent you with the
truth, I did not see him nor did he come to me, and the only reason I came
was because I feared that your reason for not contacting me was due to
Allah’s displeasure with us. " Then the verse, O Believers, if an unrighteous
person comes to you with news, you should verify it... was revealed too.
This verse was revealed confirming the truth of al-Hadith’s statement,
Prophet his snap judgement and warning the Believers to thoroughly check
information coming from questionable sources. The principle was MADE to
avoid judgements which could bring harm to others since our sorrow, how
great it may be cannot wipe out the hurt caused by false accusations. Thus,
great caution must always be taken when dealing with information
conveyed by people of doubtful character.
It should be noted that based on this verse of Quran, Islamic scholars have
unanimously ruled that the test of one who is known to be unrighteous
should be rejected as evidence in court unless verified or failed so. The
converse also holds true. The test of a just and righteous person does not
require verification except in special cases by the Quran or the Sunnah.
 
QUESTION NO 2
Explore the contractual environment of two basic agreements in the world
of souls “Aalim-e- Arvah”
THE TERM al-RUH IN THE QURAN AND SUNNAH:
In Islam, al-Ruh primarily implies the animated breath of life
blown into a living, which departs his physical body at the point of the
death. Allah the Exalted said:
“Then He fashioned him (man) in due proportion and breathed into
him His Ruh (Soul created by Allah for that person); and He gave you
hearings (ear) sights (eyes) and hearts. Little is the thanks you give”
Al-Ruh which departs the physical body is of two types, the first is
called the lesser death (al-Wafat al-Sugra), happening during sleeping, and
then the actual death (alWafat al-Kubra). In both occasions, the Ruh
departs the body, although the nature of this departing is not of equal
degree. For instance, when one falls asleep, his Ruh does not completely
separate his physical body, rather, it wanders about, remaining in one way
or the other as he breathes such that when he is about to wake up, it returns
to him in as soon as the blinking of an eye. This is substantiated in the
Quran and Sunnah, Allah the Exated says:
“It is Allah who takes away the Souls at the time of their death, and
those that did not during their sleep. He keeps those (souls) for which he
ordained death and sends the rest for a term appointed. Verily, in this are
signs for people who think deeply”

1. Quran: al-Ruh may be used in the Quran to mean the Book itself, due
to what it breathes in believers of conviction as well as guiding them to earn
the Grace and Mercy of their Lord. Allah May He Be Glorified said: “And
thus we have sent to you (O Muhammad) Ruh (a revelation) of Our
command. You knew not what is the Book, nor what is faith? But we made
it (this Ruh (Quran)) a light wherewith we guide whosoever of Our slaves
we will. And verily, you (O Muhammad) are indeed guiding (mankind) to a
straight path”

ORIGIN OF al-RUH
Greek philosophers as already stated believed in the pre-existence of
the Soul. Such beliefs are normal if one brings into mind that their belief in
life after death is weak, simply because their views are not based on the
teachings of the Scripture. Their opinions therefore are all built on their
traditional ideas and belief.
“Has there not been over man in a period of time, when he was not a
thing worth
mentioning”
It is plainly here not say, the speech is thrown to physical body not the Soul,
simply because man consists of both Soul and body. Allah the Exalted said
also: “There is none in the heavens and earth but comes to the Most High,
Gracious (Allah) as slave”
It is beyond any doubt that Soul is one of those in the heavens and earth
being an entity inhabiting the physical body. Finally, several verses and
prophetic traditions confirmed that both Soul and the physical body are
subjected to either bliss or punishment depending on the degree to which
one attains spiritual virtue or condemns himself, and that only applies to
the enslaved thing. Allah the Most Gracious declares this:

Four Phases of Life

• 1st: World of souls ‫عالم ا رواح‬
• 2nd: Worldly Life ‫عالم د نيا‬
• 3rd: Grave Phase ‫عالم بر ز خ‬
‫خ‬
• 4th: Life hereafter ‫عالم ا رت‬
 1st: World of souls
‫عالم ا رواح‬

Two Agreements:
• Oneness of Almighty Allah
• Prophet hood of Holy Prophet

 1st: World of souls ‫عالم ا رواح‬

Agreement about Allah

In surah A’raf, two verses have been interpreted as speaking of this

realm:
TRANSLATION:
“And [remember] when your Lord took from the Children of Adam,
from their loins, their descendants and made them bear witness over
themselves, [He said to them,] “Am I not your Lord?” They said,” Yes
indeed! We bear witness.” [This,] lest you should say on the Day of
Resurrection,” Indeed we were unaware of this. Or lest you should
say,” Our fathers ascribed partners [to Allah] before [us] and we were
descendants after them. Will You then destroy us because of what the
falsifiers have done?” [1]
REFERENCE TO THE CONTEXT:
These verses take an oath taken from the children of Prophet Adam
(pbuh).
There are two major parts regarding these two verses:
1- When Prophet Adam (pbuh) was created, all of his children till the
last one came out from his loin in the form of particles, containing the
required amount of comprehension to understand what was being
said to them and to respond; here Allah (swt) asked them saying:
“Am I not your lord?”
They all answered: “Yes, we all bear witness that it is so.”
After such, all of the particles returned back to his loin, and this is the
reason why this realm is called the realm of Dharr [which literally
means “particle”] and the oath taken in it is called the oath of Alast
[which means “am I not” referring to Allah (swt) saying
“Am I not your lord?”].
What is meant by the realm and oath of Dharr, is the oath of the
fitrah or nature and creation. In other words, when man is at the
beginning of being created and is a mere sperm drop and is no more
than a number of particles, thus the name Dharr, Allah (swt) has
given him the power of accepting the true essence of tawhid(oneness).

Man has a LOVE and insight that draws him towards God. When it is
said that Allah (swt) is something in man's nature and he is born with
it, it means that in his heart, there is a connection between him and
Allah (swt). If one seeks this interconnection, he will definitely find it,
even though he might be unaware of it because of his busy life and
tough routine all the things that draw his attention elsewhere and
distract him from ALLAH.

 1st: World of souls ‫عالم ا رواح‬

Agreement about Holy Prophet
TRANSLATION:
When Allah made (His) covenant with the prophets, (He said): Behold that
which I have given you of the Scripture and knowledge. And afterward
there will come unto you a messenger, confirming that which ye possess. Ye
shall believe in him and ye shall help him. He said: Do ye agree, and will ye
take up My burden (which I lay upon you) in this (matter)? They answered:
We agree. He said: Then bear ye witness. I will be a witness with you. ﴾81﴿ 
Then whosoever after this shall turn away: they will be miscreants. ﴾82﴿
REFERENCE TO THE CONTEXT:
It says this: "You people of the Book are bound by the Covenant of your
own Prophets to believe in and help Muhammad for entering into a
compact with every Prophet to the effect that they must help every Prophet
sent by Us for the preaching. Therefore, you should not have any anger or
hate against him, nor consider religion as your own monopoly or a game;

It is interesting to note that (The Quran), "the Talmudic sources confirm

that God assembled all Prophets on Mount Sinai and entered into the
compact."
In this verse it should also be understood that this compact was taken from
every Prophet before the birth of Hazrat Muhammad therefore, every
Prophet informed his members about the Prophet coming after him and
told them to follow him. But there is no mention in the Qur'an that any
such compact was taken from the Holy Prophet: and he did not inform his
followers about the coming of any Prophet after him and believing in him.
On the contrary, he categorically declared that he was the last in the line of
Prophets and no one is after him (end of NABUWAH).
This means that the people of the Book were breaking their covenant with
Allah by rejecting Prophet Muhammad and opposing his mission; they
were breaking that covenant which their Prophets had made with Allah.
Hence they were perverted transgressors or disbelievers who had gone
beyond the limits imposed by Allah.

QUESTION NO 3
How Ideology of Pakistan developed in context of sub-continent, that leads to
creation of our separate homeland; Pakistan? Discuss with solid arguments.
The ideology of Pakistan:
ISLAMIC IDEOLOGY:
Ideology in a philosophical term implies the "Science of Ideas". The
thought is again an extensive term. Yet, it is pointless to delve into the
subtleties of the term Suffice it to say that "Thought" signifies an essential
idea and that the fundamental ideas on which any "Framework" is
fabricated establish its "Belief system". Consequently, the significance of
Islamic Ideology is a State dependent on the code of Natural laws as
indicated by which the Muslim Ummah will frame the public authority.

Two Nation Theory

The Two Nation Theory depends on the speculation that Muslims vary
from Hindus in terms of strict, social, social and day by day life and that
they should build up an autonomous Muslim state in which they can live
uninhibitedly their personalities. Syed Ahmad Khan was the first to
hypothesize the two country hypothesis and to urged Muslims to help it.
The two country hypothesis was created by Muhammad Iqbal and
Chaudhry Rahmat Ali, and moreover, they presented thoughts on the
boundaries and the name of the Muslim express that ought to be set up
under the two country hypothesis. Muhammad Ali Jinnah was the person
who finished the missing parts of the two country hypothesis and made it
the reason for the foundation of Pakistan. In the light of the two country
hypothesis, Pakistan was set up as another force in South Asia on
fourteenth August 1947 because of these decided and loyal hypothetical and
commonsense endeavors. The reason for this investigation is to see how
and under which conditions the two countries hypothesis, which are
thought to be the hypothetical foundation of Pakistan, arisen, and to
understand which significant names shape this hypothesis.

INTRODUCTION:
The Ideology of Pakistan depends on the speculation that Muslims of India
must live in a free Muslim state dependent on the conviction that they have
an alternate culture, development, customs, custom, writing, language,
religion and lifestyle to separate themselves from different countries in
India. The unmistakable component of the Pakistani philosophy, which
varies from the philosophical designs of the other world states set up by the
division, is that the idea of religion is the premise of the tremendous lion's
share of the distinctions we have referenced and that the philosophy is
based on the particular components emerging from this idea.

The following definition is generally accepted about whom to call

nation:
“a group of people with a union of language, history, emotion,
ideal, tradition and custom is called nation”

Professor Nezir Ahmed Tishna categorized the basic aims of the Pakistani
ideology of the two nations and the principles of the state of Pakistan as
follows:
a. Efforts to Define a Muslim Nation
b. A desire for life dominated by Islamic order
c. The desire to establish a Republican state shaped according to Islamic
rules
d. Willingness to form an Islamic government
e. The desire to establish a social structure constructed with a policy of
respect for
minorities and tolerance to humanity
f. The hope of freedom
g. The desire to create a unified Islamic nation
h. The desire to build a social order dominated by Islamic culture and
traditions.

Pakistan Movement or Tehrik-e-Pakistan

The Pakistan Movement or Tehrik-e-Pakistan was a political
movement in the 1940s that aimed for and succeeded in the creation of
Pakistan from the Muslim-majority areas of British India.
The movement progressed within India alongside the Indian independence
movement, but the Pakistan Movement sought to establish a new nation-
state that protected the religious mark and political interests of Muslims in
South Asia.

ROLE OF QUAID-E-AZAM:
Jinnah, whose true political career started from when he joined Muslim
League in 1913, became politically a well-known figure of Lakh Now Pact
(1916) when he was coined as an ambassador of Hindu-Muslim unity but
the events ensuing gave a new shape to politics in India.
The slogan of Hindu-Muslim unity proved short lived. The failure of
khilafat Movement classified the Muslims minds from the illusion of
Hindu-Muslim unity.
But Jinnah who interposed his person by the dint of his courage. He
became successful in defending the Muslim cause so that evil design of
Hindus could not achieve them objectives as well.
 His Fourteen Points (1929) saved the Muslims from the octopus of
the Congress.

Aims and objects of creation of Pakistan

Setting up for a free Islamic country for Muslims.
The main objective of creation of Pakistan was to establish a free
Islamic society having its own identity, practicing its own social principles
and religion Muslim world.

Protection of Muslim culture and civilization:

The Muslims were always a separate nation because of their distinctive
cultural values and patterns in life.
They were easily distinguishable from other nations on the basis of
their social behavior’s.
The Muslim culture, civilization and literature were the living symbols of
the Muslims identity as a separate and distinct nation. Although the
Muslims lived with Hindus and other nations for centuries, yet they
proudly main tend separate image.

Establishment of a balanced economic system:

The economic condition of the Muslims, before partition was deplorable.
The Muslims were not in position to enter in the business and trade
because of biased policy of government.
After the war of Independence of 1857, the British Government had
banned Muslims entry into government.
The Muslims lagged behind in the field of education, the
Hindus on the other hand had advanced in modern knowledge and were in
a better position.
CONCLUSION:
With the improvement of the hypothesis, the British started to characterize
Hindu and Muslims as two separate countries. They have allowed the two
countries the chance to set up an autonomous state in the Indian Sub-
Continent. Along these lines, Pakistan was set up on August 14, 1947 as the
principal state on the planet dependent on a religion-based country state
hypothesis
QUESTION NO 4
What do you know about constitutional history of Pakistan? Express
fundamental characteristics of the constitution of 1973.
Definition of Constitution:
"Set of Rules & Regulations on which a state runs are called
Constitution".
A Brief Background Constitutional History:
By the end of World War II, the British government granted independence
to its Indian colony and for that matter the British Parliament enacted the
Indian Independence Act, 1947. Under the Act, the British Crown took its
sovereign powers over India and transferred powers to the newly
established India and Pakistan on 14 August 1947. The Government of
India Act, 1935, to the constitution of British India, was changed to bring it
in consonance with objectives of independence as laid down in the 1947
Act. The combination of these two constitutions served as an interim
constitutional order for both countries until their own constituent
assemblies adopted their own constitutions.
Following autonomy, it took three Governor Generals, four Prime
Ministers, two constituent congregations (1947-1954 and 1955-1956), and
nine years of extended constitution making interaction to deliver the
primary constitution of Pakistan in 1956. It was dismissed on the last day of
its appropriation (29 February 1956) by all Hindu minority parties and the
biggest Muslim ideological group (the Awami League) from East Pakistan –
demographically the biggest region. Because of absence of agreement
among ethnonational gatherings, the 1956 constitution neglected to capture
the political precariousness that immersed the whole nation following its
proclamation, at last prompting its revocation and burden of the primary
military law in the country on 7 October 1958. Between its declaration and
annulment, four government services changed. The military despot General
Ayyub Khan, who had assumed control over the reins of force, instituted
the 1962 constitution to the country through a leader request. The current
constitution, ordered by the third constituent gathering in 1973, was twice
suspended by military upsets of General Zia-ul-Haq (1977-1985) and
General Musharraf (1999-2002), and at the hour of its 'rebuilding', both in
1985 and 2002, the military systems altered it in manners that essentially
changed its Islamic and government character. One such correction on both
event was the award of capacity to the president to disintegrate the lower
place of the government council. With this force in the possession of
presidents – what office was usurped by the two tyrants at the hour of
reestablishing the constitution – the following parliaments on the two
events had to give established cover through the eighth and seventeenth
Amendments to the demonstrations of suspensions of the constitution, and
any remaining demonstrations of the military despots during the period
between the suspension and reclamation of the constitution.

The Process of Adoption of the Current Constitution:

In the constitution making measures in the three constituent gatherings of
Pakistan (1947-1954, 1955-1956, 1972-1973), delivering the 1956 and
(current) 1973 constitutions, the Islamic character of the state and
federalism were the two vexatious inquiries that forestalled the fashioning
of agreement among ethnonational bunches on established plan of the
instruments that have represented the country hitherto.

Government talk in Pakistan has been and keeps on being organized by two
contradictory dreams of character, both enunciated by two contending
powers. The centripetal powers, addressing the state elites, have pointed
toward making a homogeneous society and a solid public personality,
utilizing Islam as a bringing together power in the assistance of building an
incorporated Muslim Nation State, notwithstanding the multiethnic and
profoundly partitioned character of the general public. The radiating
powers, addressing the assorted ethnic, semantic, social and provincial
gatherings, then again, have been standing up against the formally
supported country and state-building task and setting counter-expectations
for protected acknowledgment of the multiethnic character of the nation
and their convenience in a global system inside a decentralized government
request. The wandering dreams have organized the government talk as well
as formed the plan of every single established instrument.

Constitution of Pakistan 1973:

The constitution of Pakistan consists of 280 Articles & 7 schedules.

Notable Features of Constitution of Pakistan:

The Constitution of 1973 is strikingly not the same as the prior Constitution
of 1956 and 1962. It has the accompanying remarkable highlights.

1. Composed Constitution
Like the past constitutions of 1956 and 1962 the Constitution of 1973 is a
composed report. Itis complete and comprises of twelve sections
comprising of 280 articles.

2. Early on and the Objectives Resolution

It begins with an initial which records the Islam will be state religion. The
standards and arrangements set out in the Objectives Resolution have been
made considerable piece of the constitution.

3. Islamic System
The consideration of Islamic Provisions has given the 1973 Constitution a
remarkable Islamic character. It guarantees an Islamic framework in the
country.
4. Unbending Constitution
It is an unbending constitution. No Government can transform it
voluntarily. It is difficult to make alterations in it. Two-third dominant part
of both the Houses is needed for this reason.

5. Parliamentary type of Government

The 1973 Constitution proposes a Parliamentary type of Government in the
country. Leader is the top of the Parliamentary framework. He is head of
the Majlis-e-Shoora (Parliamentary). He is chosen on direct grown-up
establishment premise. The Prime Minister chooses a bureau of focal
pastors from the individuals from Parliament which directs the
undertakings of the country. As per 1973 Constitution the Prime Minister
appreciates wide powers.

6. Bicameral Legislature
The Constitution accommodates the foundation of a bicameral assembly in
Pakistan. The Majlis-e-Shoora (Parliament) comprises of two Houses
named Senate and National Assembly. The Senator the Upper House
comprises of 63 individuals (the eighth Amendment has raised this number
to 87). The National Assembly comprises of 200 individuals (Now this
number has been raised to 207). The Majlis-e-Shoora appreciates wide
powers of governing body.

7. Key Rights
The 1973 Constitution guarantees the accompanying principal rights to the
residents of Pakistan. Security of individual Safeguard against unlawful
capture and confinement Prohibition of servitude and constrained work
Freedom of development Freedom of get together Freedom of affiliation
Freedom of business Freedom of discourse Freedom of pronounce religion
Right to hold property Equality under the watchful eye of law Right to
protect language, content and culture Safeguard against segregation in
administrations.
8. Autonomy of Judiciary

The Constitution stresses upon the foundation of an autonomous legal

executive. Full employer stability has been given. The adjudicators are
selected by the President. They can't be eliminated from administration
before the finish of their term besides on the suggestion of the Supreme
Judicial Council. What's more, the Judges are paid decent pay rates.

9. Public Language
The 1973 Constitution has announced Urdu as the public language of
Pakistan. Nonetheless, English has been held as the authority language for
a very long time. Essentially, territorial dialects have been given full
assurance.

10. Law and order

The 1973 Constitution sets up law and order in Pakistan. As indicated by
law and order no individual can be denied of his principal rights. Every one
of the residents of Pakistan are equivalent under the steady gaze of law.