Quarterly Social & Religious Research Journal NOOR-E-MARFAT

Editorial- Urdu

Dr. Muhammad Hasnain Chishti — 2024-07-19

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Editorial-English

Dr. Muhammad Hasnain Chishti — 2024-10-09

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انسان کی معاشی تربیت کے الٰہی مقاصد

Babar Abbas Khan — 2024-10-10

The goals that a student have to reach, is the most important thing in education and upbringing. These goals are determined by educationists. The coach, through various methods, guides the students towards these goals. Similarly, our religious economic training also has some goals that are in the sight of God Almighty and these goals are addressed only in religious training. In the western economic education and training, personal and collective goals of man are taken into consideration. Whereas in religious economic training, divine goals are taken into account more than personal and collective goals.

With this background, the present paper has discussed only the divine goals of our economic education and training. The content of this article is that according to the holy Qur'an, the divine goals of a person's economic upbringing are: recognition of the essence and attributes of Allah Almighty, patience in economic trials, the feeling of poverty towards Allah, to be hopeful to Allah, instilling sincerity in one's struggle, gratitude and the goal of all of them is to promote a believer to the level of piety where he considers his property God gifted and spends it according to his recommendations.

The goal of this research is to extract the aforementioned divine goals of economic training from the Holy Qur'an, which are related to faith in Allah, the Prophets, and the Hereafter. The method of this research is investigative in which a topic or a scientific problem is taken from the society and it is presented on the Quran and the response of the Quran is taken. The present research is written in a descriptive-analytical style.

امامیہ سیاسی فقہ کے مختلف اَدوار اور تاریخ کا جائزہ

Muhammad Hasan Jamali — 2024-10-10

The Shiite political fiqah (jurisprudence) has gone through fundamental changes during several periods. This research paper enlightens the history of Imamia political fiqah. It shows that Imamia political fiqah has gone through five important periods:

The 1^st period is known as Shiite fiqah supremacy. This period is in fact, the rulings period of the holy prophet (PBUH) and Imam Ali (as). In this period, the Holy prophet (PBUH) and Amir-ul-Momineed Ali (as) left political heritage, since they were ruling the state. The letters written by Hazrat Ali (as) to his commanders like Malik Ashtar, indeed, highlight the core principles for political obligations.

The 2^nd period is known as the “Period of Taqqiyah” or the period of “concealment”. This period starts from Banu Umayyad’ rule and continues still a Shiites’ rule came into being.

The 3^rd period started when some Shiites’ rulers like Safavid and Qachar helped Shiites’ Jurists (Mujtahideen) to complete their research projects. In this period, Shiite jurists tried their best to spread Shiite school of thought by writing books and establishing institution and seminaries.

The 4^th period consist of the struggles to monitor and limit Absolute power of Kings. This period starts from «Constitutionalization movement» in Iran which resulted producing crucial work on Shiites’ political fiqah. In this period, the topic of discussion was not rulers succession rather people talked about constitution, rule of law, parliament, shura committee and people representation in legal institutions.

The 5^th period of the Shiite political fiqah is the time of wilayat-e faqih (rule of jurist). The Islamic revolution in Iran led by Imam Khomeini (in 1342) raised new issues in Shiites’ political fiqah.

عصرِ غیبت میں اسلامی حکومت کے قیام پراعتراضات کا جائزہ

Ghulam Qanbar Haidari — 2024-10-09

It has been claimed that the establishment of an Islamic government during the Great Absence of Imam al-Zamana (a.s) is equivalent to the establishment of a Taghut government. Because the responsibility of the Shiites in the time of absence of their Imam is to keep silent, not to leave their homes, avoid unnecessary contact with people, taqiyyah and to protect their lives, property and faith. In the present article, this claim has been examined. This article also examines whether it is forbidden, permissible or compulsory to follow an expert (Mujtahid) during the time of occultation of Imam al Zamana (a.s)?

According to the author, the traditions which the plaintiff has presented as arguments on this claim are incapable of being arguments. The reason for this is that all these hadiths are the single news; not frequent ones. Surely, such hadiths don’t have any credibility in the light of the science of Darayat al-Hadith.

And even if these traditions are accepted as correct, the meaning of these traditions is doubtful. Because some of these traditions prevent accepting the rule of Taghut, and some of them imply that if someone establishes a government by presenting himself as the Imam of the time, his government, a Taghut government. Similarly, the traditions that command taqiyyah are also related to situations where a person is certain of irreparable loss of life and property.

According to the author of the paper, even if the traditions relied on by the plaintiff are accepted as correct in terms of their narration, they don’t prove the claim of plaintiff. Because they are against those verses of the Holy Quran and those reliable hadiths of the innocents which stress upon the struggle against oppressors and obligate every Muslim to command for the good and forbid from evil.

"اصول فلسفہ و روش رئالیسم " -چند صفحات کا مطالعہ(3)

Dr. Abou Hadi — 2024-10-10

This article is in fact, the 3^rd chain of the series discussion about Allama Tabatabai's book "Principles of the Philosophy and Methodology of the Realism". As we know, this book is decorated with the explanatory footnotes by Professor Murtaza Mutahari. The current paper enlightens us with how Professor Mutahari has introduced the philosophical status of his teacher Allah Tabatabai.

Taking the discussion further, he has explained why it was necessary to add explanatory footnotes to this book. Professor Muthari has also replied to the question ‘why metaphysics is centeral to the philosophical discussions’. Also, he has introduced and criticized the dialectical materialism of Karl Marx and Engels. The final findings of Professor Murtaza Muthari has been represented in this paper.

The Role of Philosophy and Mathematics in the Creation of Social Realities

Kausar Ali — 2024-10-09

Philosophy and mathematics provide solid ground of establishing social realities and play crucial role to create a dynamic society. Unawareness about the critical role of Philosophy and mathematics and lack of knowledge about essence and existence of social realities will bring serious philosophical, psychological, economic and social unavoidable serious consequences. Therefore, understanding of their essence and existence of social realities would bring revolutionary changes in economics for progress and perfection in society. In the light of well-known western economists, the conventional economics is fail to revive social relations and create active collective intentionality because it works only for benefits of the limited individuals and the major part of the society spend their lives under huge economic pressure. The currant article is an innovative philosophical investigation on essence and existence of social and their crucial role to make a society alive and dynamic. Divine Economics has power to rebirthing, re-organizing and regulating social relations with active collective intentionality.

Divine Economics can accelerate and intensify the collective intentionality to perform institutional cooperation dynamically in order to get progress and achieve various levels perfection and fulfill various needs but it needs philosophical foundations. Under the umbrella of Divine Economics, with help of Philosophy and mathematics s, social life can be organized and facilitated, and our various needs and desires can be fulfill because it is empowered by dynamic social relations and active collective intentionality.