IUB Journals (Islamia University of Bahawalpur)
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An Introductory and Comparatively Review of the Pluralistic Society of the Present Era and Pluralistic Society of Madinah Munawwarah
No full textA pluralistic society values and respects the differences in culture, religion, and beliefs among people. It allows different groups to live together while keeping their unique identities. Tolerance, equality, and fairness are key ideas in such a society. People are encouraged to understand each other through conversation and learning. Differences are seen as something that makes society stronger. Everyone is given equal rights and opportunities. People from all backgrounds can take part in making decisions. The society works to reduce unfair treatment and discrimination. A pluralistic society creates a sense of belonging for all its members. It celebrates diversity as an important part of community life. After the migration of Prophet Muhammad (PBUH), Madina became a model of a pluralistic society, where people from different ethnic, cultural, and religious backgrounds lived peacefully together. They all agreed to live under the "Constitution of Madina," which protected the rights and freedoms of all groups. Thus, Madina became an example of a society based on respect and peaceful coexistence
التعليل بالاختلاف عند الإمام الدار قطنيدراسة تطبيقية: At-Taʿlīl due to ikhtilāf according to Imām al-Dāraquṭnī “An Applied Study”
No full textThe criticism of transmitted reports (naqd al-akhbār) is among the most distinguished sciences developed by Muslims, setting them apart from other nations. It emerged prominently during the era of the compilation of the noble Prophetic Sunnah, when critical scholars (nuqqād) appeared who rigorously scrutinized the traditions and reports, sparing no effort or sacrifice in the process. They classified the various levels of hadith, discerned between the authentic and the unreliable, clarified ambiguities that confused the masses, and exposed falsehoods by demonstrating their fabrications.Among the most intricate, profound, and beneficial disciplines in establishing legal rulings and religious judgments—upon which the religion itself rests—is the science of ‘ʿIlal al-Ḥadīth’ (the study of hidden defects in hadith).The work al-Gharāʾib wa’l-Afrād, is a monumental and unparalleled contribution within its domain. It is considered one of the foundational sources in the science of hidden defects, and ranks among the primary classical references. It reveals the extraordinary memory, sharp understanding, and scholarly mastery of Imām al-Dāraqutnī in this field, in which scarcely any scholar could rival him.This study presents applied examples of how Imām al-Dāraqutnī identified ‘ilal (hidden defects) in hadith through the lens of ikhtilāf (variant transmissions) —whether ikhtilāf occurred in the isnād or in the matn. Such ikhtilāf is closely tied to the science of ʿilal and is, in fact, fundamental to it
Patriarchy Prevails: Desuetude of Contraceptive Technology Due to Son Preference in Pakistan
No full textIn many societies, son preference is considered a well-entrenched cultural norm that has a direct effect on family planning and decision-making about reproductive health. The current research examines the relationship between the desuetude of contraceptive technologies due to son preference, specifically in patriarchal contexts. The rigorous conduct of an SLR (Systematic Literature Review) methodology in this research illustrates how economic, societal, as well as cultural factors have perpetuated son preference in our society, which ultimately determines the contraceptive technology use. Several key studies are assessed under SLR to synthesise fundamental research findings. The key results of the study revealed that son preference crucially shapes contraceptive practices, and women's reluctance towards contraceptive use before giving birth to a son. However, the concept of son preference predominantly results in limiting females’ reproductive independence, creates gender imbalances and societal challenges in sustaining gender equality, perils of overpopulation and economic pressures on the country. The study builds around the discussion on the importance of addressing the economic standards, cultural norms, as well as family values that directly influence female reproductive health. The research, with its key discussion and conclusion, finally sheds light on such avenues that can be meaningful for future interventions covering the culturally sensitive spheres and meticulous strategies to help in mitigating the negative impact of son preference. Thus, the study builds policy discussions along with interventions that resonate with women's empowerment through access to safe contraceptive technologies, thus ensuring good reproductive health outcomes in the perplexing patriarchal structures
Qur’ānic Foundations of Interfaith: Is Da‘wah (Calling to God) Interfaith?
No full textThe paper addresses two questions: does the Qur’ān commands interfaith and is interfaith Da‘wah (calling people to the worship of one God)? First, it will discuss what interfaith means today. Interfaith has moved from the medieval “exclusive attitudes (that) promote suspicion and disdain of the other traditions”. Further, it has also moved from pluralism’s desire to tolerate other religious traditions to celebrate the other. The paper will reflect on āyah (verse) 48 of Sūrah (Chapter) 5 to establish a firm Qur’ānic foundation for the diversity of religions required by the Qur’ān. The āyah informs if God willed He would have made the whole humankind united in one religious community (ummatan wāḥidatan), but He chose not to do that. Instead, He wants to test us in the religious community we claim ours. God wants diversity of religious practices as it creates conditions in which religious communities can compete with each other in doing good (khayr). Finally, the Qur’ān commands ta‘āraf (get to know each other) and ta‘āwan (cooperation) in doing good (49: 13 & 5: 2 respectively), two key goals of interfaith movement today. The paper concludes interfaith meets Qur’ānic commands of ta‘āraf and ta‘āwan. Therefore, Muslims should engage in the interfaith movement. However, ta‘āraf and ta‘āwan only do not meet the requirement of Da‘wah. Da‘wah requires to intentionally invite people to the worship of one God. Whereas interfaith is not about calling others to one’s faith
Urdu Scholarship on Religions: A Study of Genres and Themes
No full textThis article presents a comprehensive overview of the extensive Urdu literature(books) available on world religions. It categorizes the writings into ten distinct types: comparative studies, biographies of religious founders, works focused on individual religions, academic textbooks, translations from other languages, studies on sacred scriptures, polemical literature, poetic works, writings on diverse theological topics, and literature promoting interfaith dialogue and harmony. The Urdu language, with its rich literary tradition, has played a significant role in documenting and discussing the beliefs, histories, and philosophies of various religions, including Hinduism, Christianity, Judaism, Buddhism, Jainism, Sikhism, and Zoroastrianism. While Islam remains the most extensively covered topic, significant scholarly material also exists on other major faiths. It references several bibliographic sources and surveys to underscore the diversity and depth of this literary corpus. The study underscores the importance of religious understanding and mutual respect in today’s interconnected world. By mapping the thematic scope of Urdu religious writings, the article provides a valuable resource for researchers. It encourages further academic work in the field to foster interreligious awareness and harmony
Qur’anic and Prophetic Depictions of Ahl e kitab: A Thematic Study
No full textScripture-bearing communities (Ahl al- Kitab) primarily Jews and Christians hold a distinct position within Islamic theology and the wider interreligious framework. This research investigates how the Qur’an and Hadith literature describe these communities, focusing on the nuanced patterns of commendation and criticism found in Islamic sources. Through a thematic and analytical lens, the study explores the ethical, spiritual, and social characteristics attributed to adherents of earlier divine revelations.
Employing a qualitative methodology, this study draws upon classical Qur’anic exegesis (tafsir), authenticated Hadith collections, and modern scholarly interpretations. The research identifies multiple categories of description: moral virtues, theological deviations, historical interactions with prophets, and patterns of behavior in social and religious contexts. Key verses such as Qur’an 3:113–115 and 5:82–83 are analyzed, along with relevant Hadith reports from Sahih Bukhari and Sahih Muslim.
The findings reveal that the Islamic tradition offers a balanced portrayal of these communities acknowledging righteousness, justice, and devotion among some, while also highlighting deviation, arrogance, and rejection among others. This dual perspective serves both as a theological guideline and a basis for ethical conduct in interfaith engagement. The study concludes that a deep understanding of these portrayals is crucial not only for accurate theological insight but also for fostering respectful and informed coexistence in contemporary pluralistic societies
Al‑Ghazali and the Impossibility of Infinite Regress: A Rational Proof of God’s Existence
No full textThe question of whether the universe has a beginning or has existed eternally remains one of the most profound in both philosophy and science. Al‑Ghazālī, in his Kalām Cosmological Argument, asserted that an actual infinite regress of causes is impossible and that the universe must therefore have a temporal beginning, dependent upon God. This article critically re‑examines his reasoning, situating it within both classical critiques and contemporary scientific discourse. Philosophical challenges from Ibn Rushd (Averroes), David Hume, and Immanuel Kant are explored, alongside modern analogies such as Hilbert’s Hotel and mathematical paradoxes of infinity. Scientific perspectives are also considered, including relativity, the Borde–Guth–Vilenkin theorem, the thermodynamic arrow of time, and cosmological observations that determine the universe's age to be approximately 13.8 billion years. Taken together, these philosophical and scientific considerations reinforce the plausibility of al‑Ghazālī’s central claim: that an infinite regress of temporal causes is metaphysically and physically untenable
A Comprehensive Analytical Study on the Quran, Creation of Life, Existence of Life in the Universe, Possibility of Extraterrestrial Beings, and Scientific Research
No full textThis research highlights the creation of the universe and life in the context of Quranic verses and modern scientific discoveries. The study links the Big Bang theory with the Islamic perspective, explaining that the Quranic verse from Surah Al-Anbiya, "كَانَتَا رَتْقًا فَفَتَقْنٰهُمَا" (They were joined together, and We separated them), aligns with the concept of the Big Bang. Various Islamic scholars, including Qari Muhammad Tayyab, Syed Maududi, Dr. Israr Ahmad, and Riffat Ijaz, have provided profound interpretations regarding the creation of the universe.
According to scientists, the origin of life began with water, which is consistent with the Quranic verse "وَجَعَلْنَا مِنَ الْمَاۗءِ كُلَّ شَيْءٍ حَيٍّ" (We made every living thing from water). This research highlights the role of water in the formation of DNA and the fundamental elements of life. Modern astronomical studies, including research by Nobel Laureate James Peebles and other scientists, further support the idea that the evolution of the universe follows a structured scientific process.
The study also explores the possibility of extraterrestrial life. Planets and moons such as Venus, Mars, and Jupiter's moon Europa have been identified as potential celestial bodies that could harbor life due to the presence of water reserves. The Islamic perspective also suggests that Allah has created life in the heavens and the earth, further strengthening this hypothesis
جِنسی بے راہ روی کے معاصر معاشرہ پر اثرات کا عِلمی جائزہ: Scholastic Overview of the Impacts of Sexual Immorality on Current Society
No full textSexual need has been deposited in human nature, and it is the high-quality gift of Allah Almighty. Unlawful fulfillment of sexual desire is called “sexual immorality”. Sexual immorality is having very terrible and horrible results on the prevailing society, both individually and collectively, which include tension, restlessness, unrest, lack of capability, fear and terror, destruction of circle of relatives systems, human genocide, etc. That is, sexual immorality is the foundational purpose of many bodily and intellectual issues. The peculiarity of Islamic Sharia is that it also bans the reasons and reasons of crime; this is, it cuts the crime from the basis. And this is the principle that the root of evil needs to be cut down and the causes destroyed. If the reason is not present, then it may also not be possible
اسلام کا نظریہ سائنس اور سائنٹزم: The Islamic Perspective on Science and Scientism
No full textScience and scientism are two different ideas. Science is the name for the search to discover new things and to reveal the secrets of the universe by reflection in the universe according to organized rules. On the other hand scientism is to organize every being, ideas and ideologies present in the universe according to the scientific rules. Scientism wants science to interfere in the fields which are not historically the sphere of science. For example, beliefs, concerning the existence of God, Eden, Hell, Angels and ghosts etc. That's why scientism is the major reason behind irreligiosity and infidelity which is increasingly engulfing the societies. In western countries people in fact fall prey to scientism and become irreligious, liberal or agnostic. Because science makes the idea concrete in people's minds that only observable exists. Moreover what can't be observed has no existence at all. Since God can't be observed so He doesn't exist. In this way people refute God's existence by falling prey to scientism. And since everything in this temporal existence is for the sake of man only, so man is sovereign. So every consideration will be for the sake of this sovereign man. Man will be the measure of everything. Man's interest lies in his emancipation from everything since man is the supreme reality of this world. Mufti Yasir Nadeem Alwajdi has tried to refute this kind of thought in his still unpublished book “Tahafa Tul Malahida”. Therefore this article has taken stock of history of scientism, difference between science and scientism through their definitions, symptoms of scientism, arguments in favour of scientism and counter arguments given by Mufti Yasir Nadeem Alwajdi in his book “Tahafa tul Malahida”.In this article I have also taken care of verifying all references and provided comprehensive references