Musaddiq Khan

As long as Islam was in power, there was no problem in understanding the views and opinions of the main stream of Islam represented by the JamhËr ʿUlamā´. Once the power passed into the Islamically weaker hands, the anti-Islamic elements worked for its detriment, with all their abilities and capacities, causing Islam being criticized to the basic and essential judicial sources, core and non-core as well. The critics of Islam triggered some SharÊah issues, some of them needed to be checked out, but the most of them were raised either because of hostility towards Islam or because of misunderstandings. Among these issues was the issue of freedom. It was claimed that. the hadÊth “Whoever changes his religion, kill him” opposes the freedom advocated by the QurÉn. But in reality this HadÊth is not opposing the QurÉn, it means that it is permissible to kill those who destroy the entity, existence and security of the society by changing their religion. It is a kind of TaÑzÊr and would be applied by the authority of the imam or judge or by the head of the state; in other words it is delegated to the competent authority in the Islamic state to decide the appropriate penalty, there would be no blame on them in a specific given situation if they award the death penalty for apostasy. Thus the HadÊth recommends a sentence in specific situation and in no way prescribes the death for apostasy unconditionally which could compromise the freedom of religion and conscience guaranteed by the Quran.

Since the creation of the universe and its inhabitants, Allah the almighty has not left them clueless in their affairs, rather He has sent his messengers to guide them and to remind them about the purpose of their creation. Of all the messengers Allah the almighty sent, Prophet Muhammad was the last one. The message brought by Him was not something new to what had been revealed before instead it was reformation of misconstruction and alteration created by the followers of the previous messengers. The state of that message was called al-IslÉm. And Allah the almighty made al-Islam a complete and comprehensive way of life for the guidance of all mankind, not a single aspect of life has been left without providing the vibrant directions. This is the fact which makes Islam bondsman for the all necessities of mankind; worldly, hereafter, material and spiritual. In this regard Islam does not make any distinction between the religion and world, form and soul. In fact living life according to the Shariah is Islam. This concept highlights the characteristics of compassion and mercy for all the humanity. This paper will deliberate on one class of the human society, those who prefer to live under the IslÉmic Shariah. This study willl discuss the rights that Islam has bestowed them with and the application of these rights.

This study is concerned with the meaning of moderate religiosity based on the verses of the Holy Qur’an, which focus on the development of a very clear concept of moderate religiosity without any obscurity and confusion. Moderation is one of the favors of Allah which He bestowed upon the Muslims and honored them as He made them the best, just, moderate nation as mentioned in the Qur’an. But after many graceful centuries, dispersions and differences appeared as many sects emerged with innovations, exaggerations, and tempting incitements. The emergence of innovations continued and hence generations of people inherited a lot of cardinal and practical deviations and thus moved away from the moderate approach as charted by the Qur’an. The researchers used descriptive method to study the Qur’anic approach regarding religiosity by explaining the meaning of the moderation in the Qur’an regarding the faith in Allah, His angels, His books, His Messengers, the Last Day, and fate and destiny. In addition to that the researchers mentioned some examples of deviant religiosity as recorded in the Qur’an whether it is because of exaggeration or excessiveness so as to be clear about moderate religiosity.

It is an established fact that Islam is a complete code of life that can respond to the dynamic and diversified changes in a modern era. The customs, habits, cultures, traditions are no doubt essentials of human life and play vital role in smooth and good functioning of societies. Islam is not a static or stagnant religion but it considers societal changes positively. However it has its some principles that are the foundation stones to construct any new structure to deal with new challenges religiously. Islam is a dynamic religion but this doesn’t mean that it can absorb each and every thing of modern life without filtration. Islamic juristic system is based on solid grounds and it deals religion and human life parallel. The core principles of Halal and Haram never changes or amended but are relaxed at optimal level where chronic situation evolves. Hence this is the need of the day to understand the modern era with its pros and cons to issue legal Islamic verdicts. Islam gives pragmatic approach and deals situations with its permanent rules.

People who are involved in Da’wah, in contemporary times, are mostly those who lack the true understanding of the message that Islam as a religion, brings. Such lack of understanding often leads to negative effects such as hatred towards the religion. It is very important for the Dā’ī who is performing Da’wah to fully understand his audience before attempting to spread the message of Islam. He thus must have the ability to fascinate the hearts of the audience to attract them towards the message and be sensitive to the differences of human nature, intellect, and cultural background. Using analytical and descriptive methods, this paper discusses the importance of fulfilling the necessities in Da’wah, as well as the significance of true understanding of religion with regards to the called, or the mad’ū. In addition, it also explains the following seven fundamental characteristics: proficiency in religious sciences with evidence from the Qur’ān and Sunnah or prophetic traditions; aspiration to unite the people involved in Da’wah; familiarity with the ethics of disagreement and its discourse; focus on established facts rather than allegories; engagement with the people according to their level of understanding; the ability to blend in with different sciences and cultural traditions of the people; and, the ability to understand and acquire the skills of making comparisons and setting priorities.

Religion is the core component of human life. The focal point of Quranic guidance is to explain what is religion? Some scholars are of the view that in the lives. They consider the religion something supernatural. They did not accept that there are some natural rules working in the cosmos. Some other scholars consider it merely according to the human nature and universal cause and effect relationship. They claim that religion in its very being is in total accordance to that of nature. This principle inclines human beings to live under the influence of their instinct and in consequence they find no way to abide by the eternal principles of religion. In this article attempt has been made to discover true placement of religion and nature in the light of the holy Qur'an.