http://aisbbu.com/index.php/ai/issue/feed Acta-Islamica2025-12-15T00:00:00-05:00Open Journal Systems<table border="0" width="886" bgcolor="FFECFF"> <tbody> <tr> <td rowspan="3" width="379"> <h3>Biannual Research Journal: Acta-Islamica</h3> </td> </tr> </tbody> </table>http://aisbbu.com/index.php/ai/article/view/263ریاست دیر کے دستور العمل کا شریعتِ اسلامی کے ساتھ تضاد کا ایک تجزیاتی مطالعہ 2025-01-02T22:43:44-05:00Mr. Hassan Zaibhassanzaib@sbbu.edu.pk<p>This research article investigates the compatibility of the Constitution of the State of Dir with Islamic law, uncovering significant discrepancies between the two. Through an extensive analysis of the Constitution of the State of Dir and Islamic law, the study identifies specific articles that conflict with fundamental principles of Islamic Law. The findings indicate that despite the State of Dir being nominally a Shariah state, numerous un-Islamic practices were observed. Moreover, the lack of academic scrutiny on this subject highlights the need for further research. This study provides a foundation for researchers to explore why states, such as the State of Dir, fail in aligning their constitutional provisions with Islamic principles. Additionally, this work serves as a base study for those, interested in conducting historical and academic research on history of Dir’s state and Nawab of Dir, thereby contributing to a deeper understanding of the region's legal and political evolution.</p>2024-12-25T00:00:00-05:00Copyright (c) 2024 ACTA ISLAMICAhttp://aisbbu.com/index.php/ai/article/view/262التطبيقات الدعوية للمقاصد الضرورية: دراسة تحليلية لحفظ النفس من خلال السيرة النبوية2025-01-02T13:49:47-05:00ر شيد أحمدrasheedahmad114@gmail.comد. ظهير الدين بهرامzaheeruddin@nomail.com<p> </p> <p><em>The term maqāṣid al-sharī‘ah refers to the objectives or goals of Islamic law, which aim to promote human welfare and prevent harm. The article discusses the five basic human necessities, which are called al-maqāṣid al-ḍarūriyyah. These are as follows: protection of human life (ḥifẓ al-nafs); protection of religion (ḥifẓ al-dīn); protection of intellect (ḥifẓ al-‘aql); protection of progeny (ḥifẓ al-nasl); and protection of wealth (ḥifẓ al-māl). These objectives serve as guiding principles for Islamic legislation and ethical behaviour, ensuring that laws promote justice, equity, and the well-being of individuals and society. They also help safeguard basic human rights and promote harmonious coexistence among people. The article particularly focuses on the first objective (i.e., protection of human life). This foundational principle of Islam emphasizes the sanctity and value of human life and is manifest in several ways: preservation of life, prohibition of harm, promotion of justice, social welfare, and respect for life. By prioritizing the protection of human life, maqāṣid al-sharī‘ah not only affirm the value of individuals but also lay the foundation of a just and compassionate society. The article finds that the Prophet’s sayings and his sīrah signify the importance of human life by emphasizing its protection and dignity. It elaborates on this by referring to some practical examples from the sīrah of the Prophet Muḥammad ﷺ: (1 taking an oath/pledge from his followers to ensure the protection of human life; (2 speech of Ja‘far b. Abī Ṭālib in the court of Najjāshī, the ruler of Abyssinia; (3 guarantees for the protection of human life in the Pact of Medina, the first written accord of collation state headed by the Prophet Muḥammad ﷺ; (4 the sermon of Hajjat al-Wada‘, the most significant speech of the Prophet Muḥammad ﷺ in his final Hajj congregation, which was full of instructions regarding the protection of human life and its dignity. One also finds many methods and means in Islamic teachings, especially in the sīrah of the Prophet Muḥammad ﷺ for the protection of human life and its improvement, like making marriage a prime obligation on members of Muslim society and encouragement to have progeny; keeping the human body healthy by ensuring proper nutrition, exercise, and health facilities; allowing jihād and self-defense for protection of life; respecting the honour and dignity of others; preventing murder by introducing qiṣāṣ (death sentence) for the murderer; and prohibiting suicide. The article has theoretical implications for da‘wah methods on the protection of human life, about the dā‘ī (preacher) and the mad‘ū (audience). As for the practical implications of the da‘wah methods on the protection of human life, they are as follows: best behavior of the Prophet Muḥammad ﷺ with his enemies after the conquest of Mecca by announcing general amnesty and forgiving the person who attempted to kill the Prophet. All these points have been discussed in detail in the article. The conclusion enlists the main findings of the article.</em></p>2024-12-30T00:00:00-05:00Copyright (c) 2024 ACTA ISLAMICA