MEI

مقاصد شریعت کا آغاز و ارتقاء اور شرعی احکام اور ان کے مقاصد میں ربط کی تلاش: ایک جائزہ

Dr. Ahmad Munir, Ms. Sadia Munir — Thu, 15 Jan 2026 00:00:00 +0000

خلاصہ:

فقہ اسلامی کا ذخیرہ قرآن و سنت میں بیان کردہ شریعت کے احکام کی تفہیم پر مشتمل ہے۔ احکام کے فہم کو جن بنیادی اصولوں کی روشنی میں مرتب کیا گیا ہےاور مستقبل میں بھی کیا جاتا رہے گا ان میں سے ایک بنیادی اصول مقاصد شریعت ہے جو یہ سمجھنے میں مدد کرتا ہے کہ کسی بھی شرعی حکم کو اللہ تبارک وتعالیٰ نے کیوں کر انسانوں پر فرض یا واجب کیا ہے ۔ اس مقالے میں مقاصد شریعت کے آغاز ، اس کے ارتقاء، قرآن و حدیث میں مقاصد کے اعتبار کے دلائل اور دور نبوی اور دور صحابہ سے مقاصد اور مصالح کو پیش نظر رکھنے کے ثبوت نقل کرنے کے بعد دو طرح کے احکام کے مقاصد کو واضح کرنے کی کوشش کی گئی ہے: اول وہ احکام جن کے مقاصد خود اللہ تبارک وتعالیٰ نے یا نبی کریم ﷺ نے واضح کردیے ہیں اور انہیں صراحتاً بیان کردیا گیا ہے۔ دوم وہ احکام جن کے مقاصد کے لیے مصادر شریعت یعنی قرآن وحدیث میں تدبر اور غور و فکر کی ضرورت ہوتی ہے۔ پہلی قسم دوسری قسم کے احکام کے لیے قیاسی مصدر کے طور پر استعمال ہوتی ہے۔

Abstract

The science of Islamic jurisprudence (fiqh) is rooted in the understanding and interpretation of divine rulings revealed in the Qurʾān and the Sunna of the Prophet, upon him blessings and peace. Among the fundamental principles that inform this understanding is maqāṣid al-sharīʿa—the higher objectives of Islamic law—which seeks to uncover the divine wisdom behind legal obligations. This principle aids jurists and scholars in discerning the rationale (ḥikma) for which particular rulings have been mandated for human conduct. This article examines the origin and development of the concept of maqāṣid, its evidentiary foundations in the Qurʾān and Sunna, and the demonstrable application of maqāṣid and maṣāliḥ during the Prophetic era and the period of the Companions. It then proceeds to classify legal rulings into two categories: (i) those whose objectives have been explicitly stated by the Divine or through the Prophetic discourse, and (ii) those whose objectives require inferential analysis through reflective engagement with the primary sources of Islamic law. The former serves as analogical precedents (maṣdar qiyāsī) for understanding the latter, providing a framework for deducing underlying purposes through careful reasoning and textual reflection. This maqāṣid-oriented approach remains vital to the dynamic continuity of Islamic legal thought across time.

Rights of Persons with Disabilities in Pakistan: A Study in the Light of Islamic Teachings

Sania Khadim, Nazia Zaman 03425129990 — Thu, 15 Jan 2026 00:00:00 +0000

The rights of persons with disabilities represent a crucial yet often neglected aspect of societal discourse. In Pakistan, despite the existence of legislative measures and policy frameworks, individuals with disabilities continue to encounter significant barriers in social, economic, and infrastructural contexts. This article aims to investigate the rights of persons with disabilities specifically within the Pakistani setting, utilizing Islamic teachings as a foundational framework for promoting their empowerment and inclusion. By examining relevant Quranic verses, Prophetic traditions, and principles of Islamic jurisprudence, this study highlights the ethical and legal responsibilities that society holds toward individuals with disabilities. Additionally, it offers a critical assessment of Pakistan's legal landscape, including the Disabled Persons (Employment and Rehabilitation) Ordinance of 1981 and the Rights of Persons with Disabilities Act of 2020, while also considering international commitments such as the United Nations Convention on the Rights of Persons with Disabilities (UNCRPD). The integration of Islamic principles with modern legal standards emphasizes the necessity of a rights-based approach that guarantees accessibility, inclusivity, and equal opportunities for persons with disabilities. The article concludes with targeted recommendations for policymakers, educators, and religious leaders aimed at fostering awareness, dismantling stigma, and facilitating the comprehensive participation of individuals with disabilities in all aspects of life.

عہد نبوی وفاروقی میں آفات، وباؤں کے دوران کفالت عامہ کا تصور اور حکمت عملی ، عصری تناظر میں ایک تحقیقی جائزہ

Rafiudin, Dr.Syed Ghszanfer Ahmad — Fri, 26 Dec 2025 00:00:00 +0000

A disaster is an extraordinary natural event that disrupts the normal course of life, while an epidemic is a deadly contagious disease that spreads rapidly and affects a large number of people. Both have scientific as well as spiritual causes that lead to their occurrence. Disasters and epidemics have profound human, economic, environmental, and moral impacts, affecting not only individuals but entire social systems and governance structures.The purpose of this research is to review the public welfare measures, strategies, and models implemented during the Prophetic era and the Caliphate of Umar in times of such crises. In both periods, the state ensured the welfare of the people not only through spiritual means but also through practical, social, and economic actions.This study adopts an analytical approach to evaluate the policies of these eras in the context of contemporary challenges. The Islamic welfare state is not merely a theoretical concept but a model based on practical governance and responsibility, where the state is fully accountable for the welfare of its people.
If current governments and institutions adopt the strategies of the Prophetic and Umar’ eras, not only can they effectively confront present disasters and epidemics, but they can also establish a just, ethical, and stable society.

نابالغ افراد کی سوشل میڈیا سے وابستگی اور معاشرہ پر اُن کے منفی اثرات

Naimat Ullah Khan — Thu, 15 Jan 2026 00:00:00 +0000

This study presents a critical analysis of the engagement of minors with social media and its adverse effects. In contemporary times, modern facilities such as mobile phones and the internet have become an integral part of daily life; however, their misuse and untrained utilization are proving highly detrimental for both family and society. Social media has contributed to the erosion of modesty among the younger generation, the promotion of music and dance, the normalization of immodest dress codes, the prevalence of falsehood, and the diminishing distinction between lawful and unlawful social boundaries. Similarly, the negative influence of visual media, including images and dramas, is distorting the mindset of children and undermining social and moral values. The findings suggest that it is the responsibility of parents to nurture their children in accordance with Islamic principles and to educate them about both the constructive and destructive aspects of modern technologies, thereby fostering the development of a balanced and virtuous society.

جمع عثمانی اور جمع صدیقی کے درمیان بنیادی فرق کے تناظر میں بعض اشکالات کا جائزہ

Dr. Muhammad Aslam Aslam siddique — Thu, 15 Jan 2026 00:00:00 +0000

Orientalists have attempted to cast doubt on the authenticity of the ʿUthmānic Codex by asserting that the Ṣuḥuf Ṣiddīqiyyah was not a fully organized manuscript and that the ʿUthmānic Muṣḥaf was merely its copy—implying that if the former lacked reliability, the latter could not be authoritative. Some Muslim scholars further argue that Abū Bakr’s goal was textual preservation, while ʿUthmān’s aim was to preserve the qirāʾāt (modes of recitation). Another suspicion raised is that if the Qur’an was recompiled during ʿUthmān’s time, it suggests that the Companions did not fully trust the earlier compilation.

Through careful analysis of historical sources, this study establishes that the ʿUthmānic codices were primarily based on the Ṣuḥuf Ṣiddīqiyyah prepared during the caliphate of Abū Bakr al-Ṣiddīq (RA), with only minor differences between the two. The first compilation was prompted by fear that portions of the Qur’an might be lost after the martyrdom of many ḥuffāẓ, while the ʿUthmānic recension aimed to resolve disputes among non-Arab Muslims regarding qirāʾāt.

In the first compilation, the Qur’an was collected on separate sheets (ṣuḥuf); verses were arranged in order, though sūrahs were not yet compiled into one bound volume. These ṣuḥuf were written according to the ʿarḍah ākhirah (final presentation before the Prophet ﷺ) and encompassed all seven aḥruf. When Caliph ʿUthmān (RA) undertook the second compilation, he used these ṣuḥuf as the main source, arranging the sūrahs sequentially and producing a unified codex in a standardized script that accommodated the seven aḥruf verified in the ʿarḍah ākhirah.

Thus, the Muṣḥaf ʿUthmānī was a meticulous reorganization of the Ṣuḥuf Ṣiddīqiyyah, with deliberate preference for the Quraysh dialect to ensure uniformity across authentic recitations. The first compilation safeguarded the Qur’an under collective supervision, while the ʿUthmānic project unified the Muslim community upon a single authoritative text—based on the ʿarḍah ākhirah and authentic qirāʾāt—by producing and dispatching multiple official copies across the Islamic world.