Q.

6 Explain the concept of self-purification in the light of Qur'an and Sunnah and
its impact on society.

Introduction:

The core of the Islamic faith is purification of the self (Tazkiyah nafs), which means
that human beings must keep both their bodies and
soulsclean, since one affects
the other directly. A one who keeps himself dirty and unkempt,
pious person is not
unaware of his surroundings, dress, and bodily needs. In fact, cleanliness, and the
concept of purity of both body and Nafs has been ingrained in the Muslim psyche,
through instructionsof the Quran and Ahadith of the Holy Prophet (PBUH)and his
practices (Sunnah).

Allah says in Quran ARPEER.ORG

He has certainly succeeded who purifies himself and mentions the name of his
Lord and prays. (87:14-15).

Self-Purification in Quran:

The concept of Selfin Quran:

We have two types
The major self: This is the full human self made of body and soul.
Allah says,
 And when I have proportioned him and breathed into him of My soul, then fal

down to him in prostration.""(15:29).

The minor self: This is something inside the human entity combining all the human
qualities and characteristicsthat have apparent effects on the human behavior. We
have many verses in the Qur'an depicting this meaning like,

We created man-We know the promptings of his soul, and are closer to him than
his jugular vein-" (50:16).
Seh
Tazkeya inQuran
The word
A.
Arabic comes from and purifying. In language it
'tazkeya' in cleansing
has two meanings; first, purification and second increase or growth. As for the self
it was defined in the Qur'an as having three qualities
 Reassured

FEBRUARY-20 Three
www.NEARPER Qualities
of Self in

Quran

Self-
Evil-Enticer
reproaching
Allah says,

"Hewho purifies it will indeed be successful," (91:9).

Also Allah mentions in Quran:

"...And if not for the favor of Allah upon you and His mercy, not one of you would
have been pure, ever, but Allah purifies whom He wills, and Allah is Hearing and
Knowing." (24:21)
Islam preaches a followerto negate self ego. Allah says,

"And when I have proportioned him and breathed into him of My soul,then fall

down to him in prostration." (15:29).

In another ayah, Allah says, EER ORG

He has certainly succeeded who purifies himself and mentions the name of his
Lord and prays. (87:14-15).
 tradit
Self-Purification in Sunnah:
Your "soul"is your worst enemy because it always keeps tempting you to oppress,
to love life and to add on all the ailments of the heart. That's why the Prophet
(SAWS)would always seek refuge in Allah from the evils of the soul like in the
narration of Abu Hurayra who said
that Abu Hatem heard the Prophet reading,
And inspired it [with discernment ofl its wicked ness and its righteousness,"(
91:8)". Then he "Oh Allah, inspire my soul with.its righteousness and
said, purify it.

You are the best to purify it! You its guardian and its master."
The Prophet (SAWS)said,

"Righteousness is to have good manners and sin is what concocts inside your chest
and you hate to disclose to the people."
The Prophet (SAWS) told us that purifying our souls through prayer is just like
purifying our bodies with water. Abu-Hurayra narrated that the Prophet said,
Imagine that there was a river at your doorstep and that you bathed in it five timess
a day, would that leave any dirt in your body?" They answered, "No, nothing at all
So he said, "This is exactly like the prayers you perform five times a day. They wash
out your sins the very same way." Jabirlbn Abdullah narrated that the Prophet
(SAWS) said, The five prayers are like a river running at your doorstep and in this
river you wash yourself five times daily."

Conclusion:
BRUA 02
The human being is born and grows up with wild lusts (and maybe immoral ones)
and some of these lusts find their way to us only through the traditionsand habits
of the people around us. No faith can be straight while these 'impurities' lurk in the
dark corners of the human soul; that's why self-purification is a prerequisite.
Q.7 Enumerate thereasons of extremism in Pakistan)and suggest solutiong to
eradicate it in the light of Islamic teachings.

Introduction:

While domestic terrorism has long been a challenge around the world, many
countries are only now beginning to develop comprehensive strategies to address

the causes of violent religious extremism. In seeking to understand how to

effectively address this threat, it is imperative to examine frontline states like
Pakistan. While Pakistan has waged war on and off with anti-state militants like the
Tehrik-e-Taliban Pakistan (TTP), it has struggled for more than a decade to deal
with the ideological dimensions of such threats. Because most of the extremist
violence in Pakistan is perpetrated by groups that use religion for motivation and

legitimacy, it is imperative that Pakistan, and other countries, develop strategies to

address drivers of extremism based on a clear understanding of the religious
dimension.
Reasons for Extremism in Pakistan:

Socio-Economic Factors

Widespread poverty is a hallmark of rising extremism in Pakistan. Unemployment

or under-employment cause frustration in youth with leads to a feeling of
deprivation.This feeling of deprivation makes it easy for youth to fall astray and
chose wrong ideals. Perception of relative deprivation is directly linked to
brainwashing youth intro certain extremist mindset. These mindsets may not
only be religious but also the other way around, i.e. against the values of Islam's
Core.
M
Socio-Political Factors ER.ORG
Social marginalization and disenfranchisement can lead to oppression of
Political

the masses. Political instability and lack of political infrastructure are the root
cause of youth going astray from the core value of moderation in Islam.
Religious militants and terrorism:

When the term 'terrorism' is used to refer to certain

groups or their actions, it risks
straying into the realm of subjectivity. The attacks of September 2001 and the
terrorism associated with al-Qaeda have added to the existing confusion regarding
the definition of terrorism by popularizing new terms and phrases such as
international terrorism', 'global terrorism', 'catastrophic terrorism' and the like. Not
all the militant religious groups in Pakistan are involved in terrorism as such, but

they are part and parcel of the militant Islamic framework that feeds and links up
with terrorism.
ARY-2023
Solution for Extremism in Pakistan:

1. Legislative Reforms: RIPEER.ORG

Developing a national narrative based on tolerance and respect for diversity that
can turn public opinion against extremist ideology;

Designing new, prison-based de-radicalization programs that build on the

successes in Swat;
Integrating the madrasas into the mainstream education sector through
registration and the monitoring of funding sources.
2. The National Action Plan (NAP)
The NAP consists of twenty points, which reiterate many of the same policies and
initiativesthat were featured in the NISP, while placing a greater emphasis on the
role of the military. 39 Enactment of the plan has thus far been slow and uneven,

despite clear political support.

3. Government and Civil Society in Cooperation:

Although the Pakistani state has often struggled to engage constructively with
religious actors in civil society, there have been some notable examples of
success. One such example, cited by several Pakistani sources, has been the
state's efforts to maintain peace during the Islamic holy month of Muharram. 47
During this month, Shia Muslims mourn the death of Hussein Ibn Ali, grandson of
the Prophet Muhammad. Their celebrationsand processions, particularly during
the Day of Ashura, have frequently been targetsof violent attacks conducted by
sectarian militant. While this kind of cooperation is still sporadic and limited in

scope, it is worth noting that there are models for successful government-civil

society partnershipsthat can bereplicatedin otherspaces.

4. Individual De-Radicalization:

At the interpersonal level are programs "directed against individuals who have
become radical with the aim of reintegrating them into society or at least
dissuading them from violence." De-radicalization programs should directly
address extremist ideologies and attempt to transform active radicals into

functioning members of society. Mo Madauas.

5. Reform of Religious Institutions:
Religiousinstitutions from mosques to the Council of lslamic ldeology
local

play a pivotal role in shaping and defining Islamiceducation and ideology in this
highly religious society. As such, these institutions can push youth either toward
or away from violent extremist ideology. Madrasa reform and other such
strategieshave been viewed as an essential component of Pakistan's internal

security policies.
Conclusion:

While discrete acts of terrorist violence may have decreased over the past few
years Pakistan, violent religious extremistorganizations have become a mainstay
in

of Pakistani society.
Countering this threat requires more than robust security
measures; it requires fundamental shifts in the social, religious, and political
spheres. While few people deny that Pakistan's most dangerous extremists have
bound their causes to religious identity, efforts to address the religious dimension
of this conflict have been grossly insufficient. Although the conservative religious e

FEBRUARY-2028
www.NEARPEER.ORG
 Q.8 Define ljma' (consensus) and explain its different kinds. Highlights its

importance in the light of the Qur'an and Sunnah.

Introduction

/ In the Arabic language, ljma' means 'Azm or determination.It can also mean Ittifaq or
agreement. Its terminologic meaning is the consensus of opinion of the learned in
islamic

jurisprudence.
After Holy Quran and Sunnah, it is considered as a source of Islamic Law and was
started after UAR
R 28
the demise of the Holy Prophet. However, the origin of ljma can be traced out in the

Holy Quran NE
and Sunnah. In fact, both the Holy Quran and Sunnah give permission to find out
solution of

some matter for which the Holy Quran and Sunnah have never provided any
solution.
The definition of ljma:
The issue of the definition of ijma was not raised until the time of Imam Shafii (d.
oOAAU D
the end of century we see attempts by variousscholarsto deal with the definition of

ima,
Abul Husayn al-Basri (d.436 AH): "agreement of a group (jama'ah) on a certain
matter of by action or abandonment."
Imam Al-Ghazali (d.11 AH): "Agreementof the community of Muhammad on a
religious

point."
Quranic verses in support ofljma:
Quran talks about the concept of Shura in length, it highlights the importance of
Shura and supports ljma in all sense. Allah says in Quran
You are the best of man, and it is your duty to order men to do what is rightand to
forbid them from practicing what is wrong.
In another Ayah, Allah says,
God and obey the Prophet (Peace be Upon Him) and those amongst you who have
authority.

Quran urges the followers to ask questions about everything

If you yourself do not know, then question those who do.
Hadith in support of ljma:
Examples of the life of the Holy Prophet (PBUH) where he gave importance to
consultation. In In the battle of Trench Prophet (PBUH) consulted his fellows to
oko ond ovoollontbot+loctrotog
Prophet (SAW) knew that the righteous would always chose the right path as he
said
 My following will never agree upon what's wrong.
He preached to follow the majority after consultation
Itincumbent upon you to follow the most numerous body.
is

So much he advised not going astray from the concept of consultation

Whoever separates himself (from the main body) will go to hell.
At another occasion Prophet (PBUH) said
Gather together the righteous from my community and decide the matter
by their counsel, do not decide by any one man's opinion.

Conclusion:
RUARY
ljma' is a valid source of Islamic law which connotes the rulings derived from divine
revelation through the process of human reasoning. According to Imam al-Shafili

matters related to religious obligation can be solved by ljma', only when the
evidence in the Qur'an and Sunnah on the same matter is unclear. It is important to
follow the path of ljma for the deen to flourish,
 Repeated Questions

Q. No. 3. What is Self-purification and Ehsan? Explain it in the

light of Quran and Sunnah, also describe its individual and
collective impacts.(CSS 2017)
Q. No. 4. Point out the motives of terrorism in Pakistan. How
can the society get rid of terrorism? (CSS2017) (CSS2020)

ww Q. No. 6.Write a comprehensive note on Zakat system of Islam

and its spiritual, moral and social impacts.(CSS2017)
Q. No. 8. The Holy Prophet (SAW)is the prophet of peace and
safety. Explain with arguments. (CSS 2017)
Q. No. 2. Define ljtihad, also highlight its contemporary importance
in the light of Islamic Fiqh.

Introduction
ljtihad literally means "to endeavor, strive, put oneself out, Work
hard." In Islamic legal terminology it means "the process of deriving
the laws of the shari'ah from its sources." In order to perform ljtihad,
a Muslim man or woman should be thoroughly familiar with the
sciences of Qur'an and the Sunnah, comprehend the wider purposes
of the Sharia and understand Arabic correctly. On complicated and
complex issues of law, ljtihad should be previewed by trained
scholars. Any Muslim or Muslima with some knowledge of religion
can perform ljtihad on certain matters, particularly those of personal
concern.
Need for ljtihad
When the Quran and Sunnah are silent on a matter, that
matter can be decided by the people concerned through
the process of reasoning based on Quran and Sunnah.The
purpose of to preserve lslamic principles in an
ljtihadis
ever changing society in a bid to find the solutions for
modern day issues.
It allows the legal system of lslam to become dynmaic
encouraging a steady growth according to
the social needs and circumstanceS. ljtihad negatees
stagnation and meets the challenges of
modern civilization.
ljtihadas Per Quran and Sunnab
Need of ljtihad from Quran and Sunnah ljtihad as an
essential element of law and legislation issupported both by
Quran and Hadith. The Quran has recognized the necessity
of independent judgment to arrive at decisions in the
following verse:
"And if any tidings, whether of safety or fear, came into them,
they noise it abroad, whereas if
they had referred it to the messenger and such of them as are
in authority, those among them
who are able to think out the matter would have known to it.
er

ljtihadas Per Quran and Sunnah:

Need of of ljtihad from Quran and Sunnah ljtihad as an
essential element of law and legislation issupported both by
Quran and Hadith. The Quran has recognized the necessity
of
of independent judgment to arrive at decisions in the
following verse:
"And if any tidings, whether of safety or fear, came into them,
they noise it abroad, whereas if
they had referred it to the messenger and such of them as are
in authority, those among them
who are able to think out the matter would have known to it."
The Prophet Muhammad (Pbuh), while sending Ma'ad Ibn
Jabal to Yemen as its governor, is
reported to have asked him
as to how he would decide matters
coming up before him. T
will judge matters
according to the Book of Allah, said Ma'ad.
But if the book of Allah contains
nothing to guide you' then I

will act on the

precedents of the Prophet of Allah. But if the
precedent fails? "Then Iwill exert to form my own judgment".
The Prophet (Pbuh) approved his answers.
Time and again the Quran says that its verses are for thinkers.
It stresses the exercise of the
rational mind. Surah The Heifer the Quran says:
In
"Do not treat Allah's signs as ajest, but solemnly rehearsee
Allah's favors to you, and the fact that He sent down to
you the
Book and wisdom, for your instruction." (2:231).
 This verse shows that Book and wisdom are prerequisites to

5keep society on track and a progressive and right path. The

Book has laid down the foundations, but we have to be wise
in taking steps to build our lives upon it through the course
of time.
EAR
Amr Bin Aar was told by the Prophet PBUH that a right

decision made by exercising ijtihad is worth 10 good deeds

whereas a wrong decision is worth 1 good deed.

Degrees of ljtihad
The first is called a complete and absolute authority, the
second relative, and the third special.
(1)ljtihad fi'sh-Shar: Absolute independence in legislation is

the gift of God. He to whom

it isgiven when seeking to
discover to meaning of the Divine Law is not bound to follow
any other teacher. He can use his own judgment. The
Companions, hovwever, who were directly connected with
the Prophet PBUH, having transmitted immediately to their
posterity the treasures of legislation, looked upon as
Mujtahidun of much higher authority than those of the
of the
second and third centuries.
The conditions for this type of ijtihad are:
1) The knowledge of the Quran and all that is tefated to it ;

2) He must know the Quran by heart with all the Traditions

and explanations.
3 023
He must have a perfect knowledge of the Traditions
(Hadith), or at least of three thousand of them.
4) A pious and austere life.
5)A profound knowledge of all the sciences of the Law.
6)A complete knowledge of the four schools of jurisprudence.
(2) ljtihad fil Madhab: This degree has been granted to the
immediate disciples of the great
Imams who have elaborated the system of their masters.
They enjoyed the special consideration
of the contemporary 'Ulama', and of their respective Imams
who in some cases have allowed
them to retain their own opinion. The most famous of these
men are the two disciples of Abu
Hanifa.i.e, Imam Abu Yusuf, and Muhammad lbn al-Hasan.
(3) ljtihad fil Masa'il: This is the degree of special
independence. They can solve cases which come before

them, giving reasons for their judgment, or decide on cases

which have not been settled by previous Mujtahidun; but in

either case, their decisions must always be in absolute

accordance with the opinions of the Mujtahidun of the first

and second classes, and with the

principles which guided them.
 ljtehad in Contemporary Society:
necessary to determine the form which the concept of
It is

jma, should take in modern times in order to answer and solve

the current problem which confront Muslim society.
Many issues facing Muslims today require ijtihad, and the
following ones, require urgent attention:

ww The role of women.

Sectarianism
The spirit of globalization.
Economics.
Unity among Muslim states.
Conclusion:
The Importance or Necessity of ljtihad During the life of the
Prophet, he got the divine message from God, and his life
itself is an attempt to concretely apply what the text means.
It is of course in a metaphorical sense. It gives room for
for
human beings to interpret the Quran and adapt, and apply to
different situations, various problems, and questions as they
come up. ljtihad is an intellectual endeavor to seek the
solutions of day to day matters. ljtihad has been much
emphasized in Islam. It is a rational and analytical approach,
based on the Quran and the teachings of the Sunnah, for
interpreting religious matters.
Q. No. 5. Highlight the responsibilities of civil servants in the

light of lIslamic teachings. (20)

Introduction:

Islam is a comprehensive way of life it treats and nourishes

an administrator personality via trustworthiness, honesty,
virtue, politeness, responsibility, and accountability and it
also discusses the intrinsic characteristics of man to
represent an elaborated debate in the form of moral values of
man particularly concerning the public administrators. By
nature, Islam is the faith of an administrative oriented and it
incorporate theprofessional code of morality in civil services
which constitute the moral fiber of civil servants
Nature of Islamic administration:

By nature, Islam is the faith of an administrative oriented as Holy

Prophet (PBUH)said
When there are threeon a journey they should appoint one of
them their commander or (a guide leader, administrator, and
supervisor)".

This tradition confines three people that establish an

organizational life at such least number
of people for designing
and running an administration in which two must be for an
association and third one for running affairs that will solve the
and disputes among them. Islam tries to make
rising conflicts
man workable and state to be governable which gives birth to a
successful associational living pattern and Lifewithout work
has no meaningg likewise except government in action state
cannot exist.
It has following characteristics

It a permanent and flexible(dynamic and innovative)

is

Islamic administration a is universalu

It adopts administrative methods and uses them
alien in

its own way It does not deny human

allows ljtihad which
experience and intellectual approach
Islamic administration is an ethical administration
Itisa revealed administration
Islamic administration is social and human nature
It is a goal oriented and a welfare administration
 Responsibilities of Civil Servants in Islam:

1. Upholding Accountability:
Accountability is the centre to Islam that makes an individual
answerable of ones deeds to God. The Essential ingredients of
accountability in Islam have been derived from (sharia) the divine
law of Islam. Accountability is the chief principle of Islam that
stands for accountability to Allah for all activities is vital to a

W Muslim's

and
faith.

spiritual
Islam

aspects) of
accountable each individual
makes a
collective affairs (social, political,
his life

in his
civil servant accountable in

economic, judicial,administrative
from birth to death. Likely, it makes
respective profession either he
his

is
an ordinary citizen, administrator, ruler, politician, economist,
businessman, or a scientist as the tradition of Holy prophet (PBUH)

says
Each one of you is a guardian and each guardian is accountable to
everything under hiscare (Haarth).
2. Stimulating knovwledge and discipline:
The official ethics in Islam produce discipline in a public
servant and discipline always extinguishes the fluctuations
and it mechanism of the regulatory on the
restores the
land and develop best conduct in man:

The noblest ofyou in the sight of Alläh is the best of

you in conduct" (AI-Quran 49:13).
It the responsibility of a civil servant to inculcate
is

discipline in those working with him as well in the society.

He should work for increasing knowledge in the society by
develonina educational institutos
3. Implementing Sharia:

The ethical ingredients of public servants in Islam

encourage the trust, moral development and an easy
implementation of Islamic Sharia. The major object of
Islamic administration to maximize and implement the
is

Islamic law. Islam urges to maintain complete trust on God

and people whom authority has been assigned in order to
ensure sustainability of an and effective
efficient
administrative process as Holy Quran mentions

Allah doth command you to render back your trust to those

to whom they are due, and when judge between man and
man, tnat yejuage witn jusice (4:8)
4. Makingsocial justiceas the paragon of administration
Ethical values can mild one's personality
to be jut and apply
his/her initiatives to mobilize justice on the land. The chief
goal of lslamic administration is to implement the Islamic
Sharia which is based on the complete welfare and justice.
The only purpose and mission of Islam are to maintain ldl
gustice) that means to place things in their due and rightful
place as Holy Quran urges to sustain the affairs through the
justice
that the people may maintain [their affairs] in justice"
(Al-Quran, 57:25).
5. Stimulating Transparency and Fairness:
Islam urges to maintain transparency and course of
administrative activities based on rationality, neutrality,
impartiality, fairness, and transparency. The main purpose
of the Quran is a social order that can run on the earth
based on fairness and ethics. Transparency means to build
course of action based on the freedom of information
flow and it is the principle which guarantees freedom of
access or for any person to obtain information about
governance, the process of making, implementation, and
theachievedresults ofpolicy.
 bitiy
Ksponsi

Aceovtade

5. Stimulating Transparency and Fairness:

Islam urges to maintain transparency and course of
administrative activities based on rationality, neutrality,
and transparency. The main purpose
impartiality, fairness,
of the Quran is a social order that can run on the earth
based on fairness and ethics. Transparency means to build
course of action based on the freedom of information
flow and it is the principle which guarantees freedom of
access or for any person to obtain information about
governance, the process of making, implementation, and
the achieved results of policy.
Conclusion:

Public administration in Islam is the course of action in

which Sharia policy is to practice. Allah makes
be put into
man vice-regent on the earth in order to put into practice
the divine laws and bind one's life to it and urge to be
completing obedient and apply to
His injunctions or
command. It is the chief principle of Islamic administration
to execute the Sharia and carries out the public policies
which are made based on the various sources of Islam in
which Shura plays the significant role to design Sharia
policy via interpreting lslamic scripts.
 Q. No.7. Describe, in detail, the basic characteristics of lslamic

civilization. (20)
Introduction:

"Thus we have appointedyou a mid-most nation, that you may be

"
witnesses upon mankind. (Quran, 11:43)

Islam
FEB
was destined to be a world
religion and a civilization, stretched
from one end of the globe to the other. The early Muslim caliphates
(empires), first the Arabs, then the Persians and later the Turks set about
to create classical Islamic civilization. In the 13th century, both Africa and
India becamegreat centers of Islamic civilization. Soon after, Muslim
kingdoms were established in the Malay-Indonesian world, while
Muslims flourished equally in China. Islamic civilization is committed to
two basic principles: oneness of God and oneness of humanity. Islam
does not allow any racial, linguistic, or ethnic discrimination; it stands for
universal numanism. besiaes 1slam nave some pecular Teatures unat
distinguish it form other cotemporary civilizations.
Salient Features of lslamic Civilization:

It is a civilization with a dimension. It is not associated with

universal
a particular geographic region, race or historical era. It is predicated
on the idea that man has precedence over the rest of the creatures of
Allah
It is an open civilization and is not shy of deriving and drawing
nicetiesof other civilizations in the past, provided they do not run
counter to the spirit of Islam. Islam is the most pluralist religion; it

coexists with other religions, allowing full religious autonomy.

.It is a well-balanced civilization. It insists on equilibrium between the

material and the spiritual dimensions of life.

It is a perennial civilization and as long as Islam exists. So
will not last

long as, it embodies the very principles of Islam, the Almighty Allah
will preserve. This unique civilization will never wither away: since, it

TSnoTanauTOnai or a raCiai CivIIIZaion, noraoes Tun COunter to

human nature.
Historical Landmarks of Islamic Civilization:

The history of Islamic Civilization spans over centuries. From 6th-

7th centuries onward till date, the growth and progression of the

Islamic civilization can be determined with different landmarks.

1. Medina: Capital Of The First Islamic State

The Islamic movement, under the Holy Prophet (P.B.U.H.),
inherited an Arab society that had not gone beyond the city-state
structure. The Prophet Muhammad (P.B.U.H.), after his arrival in

Medina, invited the elders of various religious groups and tribes

and suggested establishment of a city-state. All Muslims,
of Medina', a
Christians, Arabs and Jews then ratified the Pact
Sortof prellminary cOnstitutIon.
2. Period of Righteous Caliphs
The first four caliphs, who truly followed the Quran and the
Sunnah, are known as the 'Rightly Guided Caliphs'. They are
Abu Bakr, Omar, Uthman, and They assumed office only
Ali.

with the consent of the people and never imposed

themselves through force and fraud; governed the people
through (shura' (eonsultation) and were not inclined toward
oppression, and dictatorship; state and its
tyrannyY,
functionaries were committed to the establishment of a just
moral order and committed to the rule of law and the the
constitutional order. They publicly announced that so long as
the masses
they adhere to the Quran and the Sunnah expect
to assist them in the conduct of the affairs of the state.
3. The Umayyad Dynasty
The Ummayad Dynasty, established in 661 A.D), was to last for
about a century. Damascus became capital of the Islamic world,
which stretched from the western borders of China to southern
France.

4.
FEBRUARY-2/23
The Abbasids Dynasty
The Abbasids, who succeeded the Umayyads, shifted capital to
Baghdad. Baghdad soon developed into an incomparable center
of lore and learning as well as the politico-administrative pivot of
a vast empire. The seat of the powerful Abbasid dynasty
Baghdad\was the world's core of arts and sciences. It contained
two of the world's oldest and greatest universities, the
Nizamiyah and the Mustansiriyah. which enriched Muslim
civilization and benefited the West and the rest of the world in
turn.
5. North Africa And Spain

When the Abbasids captured Damascus, one of the Umayyad princes

escaped into Spain, where he established an Umayyad princedom,
commencing on the golden age of Islam in Spain. Cordoba became thee
capital and Europe's greatest city, in terms of population as well as in

culture.

6. The Ottoman Empire EER.ORG

They rose to political prominence and prevailed over the whole of
Anatolia and parts of Europe. Their power reached its zenith when it
reached as far as Hungary and Austria. From the 17th century onward
with the rise of Western European powers and later Russia, the power of
the Ottomans began to wane.
7. Persia

While the Ottomans were concerned mostly with the

western front of their empire, in Persia to the east a new
the Safavid dynasty ceased power in(1502, he Safavids
state flourished and spanned over two centuries. Arts and
literature flowered during this period. Isfahan, the capital,
became one of the most beautiful cities with its blue tiled
mosques and exquisite houses.
8. India
As for India, Islam entered into the east of the Indus River
peacefully. Gradually, Muslims gained political power beginning
in the early 13th century. He a powerful Mogul
established
empire, which provided rulers like Akbar, Jahangir and Shah
Jahan. It evaporated with the concentration of the British power
in India, finally lasted in 1857.
ORC
ISLAM, EPISTEMOLOGY AND KNOWLEDGE:
As Islam spread, northward into Syria, Egypt and the Persian
Empire, it came faceto face with the sciences. THE IMMENSITY
of the Muslims' contributions can best be realized by
by
recapitulating the most significant of their considering
activities,
its positive
its impact on Europe's struggle to break the cult of
barbarism the Dark Ages
Conclusion:
To sum up, let us envision this classic civilization had
come to a standstill. It now lacked vigor, enterprise and
spirit. When there was no scientific activity in the world,
Muslims picked up the threads of ancient science and
technology, where and whenever, available, working in a
definite pattern of progress. They salvaged the science of
the classic world and developed it for centuries. They
enlarged the boundaries of all the technologies then
known.