According to many traditions, God sent prophets to deliver messages to His people. The purpose of this message is to guide us to the straight path, and it is summarized in the order that Allah Almighty has given us in four books, pages and revelations. Despite the fact that the message of all the Prophets is the same, people are divided into sects and classes, each interpreting their own religion and knowing/obeying God's commandments.
In order to reach this goal, it is our duty to listen to the people and obey their commands fully. Unfortunately, many had failed to do so before, resulting in a short existence in this world. If we want to avoid God's punishment and reach the final reward, we should try to act/fly according to God's orders, reject the way of Satan and follow/fall in the way of God's commandments. should
Despite the fact that God has given us freedom, we want to bind ourselves to God's commandments. Whoever chooses God's message, interprets it and becomes weary of it, will you face the consequences of life and the afterlife. If so, it is important that we take the message seriously and listen to the prophets and do our best to unite under one common ground to follow God's commandments.
Finally, it is our duty to listen to the people and convey God's commandments to the whole world. We must strive to "flee the devil" for heaven. If you do, Let us gather a unified understanding of God's command and strive to conform to it.
There are many religious teachings according to which God sent prophets to carry His messages to mankind. The purpose of these messages is to make people closer to Allah Almighty and to improve them in every aspect of life.
To realize this goal, everyone should follow God's commandments, and try to fulfill the Messengers' Sunnahs. Adhering to Islamic practices such as making a short prayer, fasting, praying, giving Zakat, and performing Hajj are ways in which people can live their lives in accordance with the commands of Allah.
The best way is to understand these messages and incorporate their principles into our lives. We should act according to these messages in every aspect of our life, be it daily affairs, moral principles.
بہت سی روایات کے مطابق، خدا نے اپنے لوگوں تک پیغام پہنچانے کے لیے پیغمبر بھیجے۔ اس پیغام کا مقصد ہمیں سیدھے راستے کی طرف لے جانا ہے، اور اس کا خلاصہ اس ترتیب میں ہے جو اللہ تعالیٰ نے ہمیں چار کتابوں، صفحات اور انکشافات میں دیا ہے۔ اس حقیقت کے باوجود کہ تمام انبیاء کا پیغام ایک ہی ہے، لوگ فرقوں اور طبقوں میں بٹے ہوئے ہیں، ہر ایکاپنے مزہبب کی تشریح کرتا ہے اور خدا کے احکام کو جانتا/مانتا ہے۔
اس مقصد تک پہنچنے کے لیے، ہمارا فرض ہے کہ ہم لوگوں کی باتوں کو سنیں اور ان کی پوری طرح خدا کے احکام کی پابندی کریں۔ بدقسمتی سے، بہت سے لوگ اس سے پہلے ایسا کرنے میں ناکام رہے تھے، جس کے نتیجے میں اس دنیا میں ایک مختصر وجود تھا۔ اگر ہم خد ا کے عذاب سے بچنا چاہتے ہیں اور آخری جزا تک پہنچنا چاہتے ہیں تو ہمیں خدا کے حکم کے مطابق عمل/ پرواز کرنے کی کوشش کرنی چاہئے، شیطان کے راستے کو رد کرنا چاہئے اور خدا کے احکام کی راہ میں چلنا/ پڑنا چاہئے۔
اس حقیقت کے باوجود کہ خدا نے ہمیں آزادی دی ہے، ہم خود کو خدا کے احکام کے پابند ن کرنا چاہتے۔ جو خدا کے پیغام کا انتخاب کرتا ہے، اس کی تشریح پر عمل کرتا ہے اور اس سے تھک جاتا ہے، کیا آپ کو زندگی اور اس کے بعد کے نتائج کا سامنا کرنا پڑے گا۔ اگر ایسا ہے، تو یہ ضروری ہے کہ ہم پیغام کو سنجیدگی سے لیں اور انبیاء کی باتوں کو سنیں اور خدا کے احکام کی پیروی کے لیے ایک مشترکہ کے تحت متحد ہونے کی پوری کوشش کریں۔
آخر میں، یہ ہمارا فرض ہے کہ ہم لوگوں کی بات سنیں اور خدا کے احکام کو پوری دنیا تک پہنچائیں۔ ہمیں جنت کے لیے "شیطان سے بچنے" کی کوشش کرنی چاہیے۔ اگر آپ ایسا کرتے ہیں،۔ آئیے خدا کے حکم کی ایک متفقہ تفہیم جمع کریں اور اس کے مطابق کی کوشش کریں۔
ایسے بہت سے دینی تعلیمات ہیں جن کے مطابق، خداوند نے پیغمبروں کو انسانوں تک اپنے پیغامات کے فروغ دینے کے لیے بھیجا ہے۔ ان پیغامات کا مقصد لوگوں کو اللہ تعالیٰ کے نزدیک بڑھانا اور ان کو زندگی کے ہر پہلو سے بہتر کرنا ہے۔
اس مقصد کے تحقق کے لیے، ہر شخص کو خدا کے حکموں پر عمل کرنا چاہیے، اور پیغامبروں کی سنتوں کو پوری کرنے کی کوشش کرنی چاہیے۔ ایک مختصر دعا کرنا، روزہ رکھنا، نماز پڑھنا، زکوٰۃ دینا، اور حج کرنا جیسے امور اسلامیہ کی پابندی کرنا، ایک ایسا طریقہ ہے جس سے لوگ اپنی زندگی کو اللہ تعالیٰ کے حکموں کے مطابق گزار سکتے ہیں۔
بہترین طریقہ یہ ہے کہ ہم ان پیغامات کو سمجھیں اور اپنی زندگی میں ان کے اصولوں کو شامل کریں۔ ہمیں اپنی زندگی کے ہر پہلو سے ان پیغامات کے مطابق عمل کرنا چاہیے، چاہے وہ روزمرہ کے معاملات ہوں، اخلاقی اصول ہون
Allah Ta'ala has revealed many books and pages throughout human history for the guidance of mankind. These include the following:
The Tawrat (Torah) - revealed to Prophet Musa (Moses)
The Zabur (Psalms) - revealed to Prophet Dawud (David)
The Injil (Gospel) - revealed to Prophet Isa (Jesus)
The Quran - revealed to Prophet Muhammad (peace be upon him)
The Quran is the final and complete revelation from Allah and contains guidance for all aspects of life. It is a source of guidance and a criterion for distinguishing right from wrong.
Regarding your question about punishment for disobeying Allah's order, it is believed in Islam that every individual is accountable for their actions and will be judged according to their deeds on the Day of Judgment. If a person disobeys Allah's orders and commits sins, they will be held accountable for their actions and punished accordingly. However, Allah is also Merciful and Forgiving, and if a person sincerely repents for their sins, they can be forgiven by Allah.
Regarding sectarianism, adultery, theft, and murder, all prophets of Allah have emphasized the importance of avoiding such sins and adhering to moral values. The Quran and the sayings of Prophet Muhammad (peace be upon him) provide detailed guidance on how to lead a righteous life and avoid sins.
As for your question about Iblees, according to Islamic belief, Iblees (also known as Satan) was originally a pious and devout angel who worshipped Allah. However, when Allah created Adam and ordered all angels to prostrate before him, Iblees refused to do so out of pride and arrogance. Due to his disobedience and arrogance, Iblees was cast out of paradise and became a non-Muslim.
اللہ تعالیٰ نے بنی نوع انسان کی رہنمائی کے لیے پوری انسانی تاریخ میں بہت سی کتابیں اور صفحات نازل کیے ہیں۔ ان میں درج ذیل شامل ہیں:
تورات (تورات) - حضرت موسیٰ علیہ السلام پر نازل ہوئی
زبور (زبور) - حضرت داؤد علیہ السلام پر نازل ہوئی
انجیل (انجیل) - حضرت عیسیٰ علیہ السلام پر نازل ہوئی
قرآن - حضرت محمد صلی اللہ علیہ وسلم پر نازل ہوا
قرآن مجید اللہ کی طرف سے آخری اور مکمل وحی ہے اور اس میں زندگی کے تمام پہلوؤں کے لیے رہنمائی موجود ہے۔ یہ ہدایت کا ذریعہ ہے اور صحیح اور غلط کی تمیز کا معیار ہے۔
اللہ کے حکم کی نافرمانی کی سزا کے بارے میں آپ کے سوال کے بارے میں، اسلام میں یہ عقیدہ ہے کہ ہر فرد اپنے اعمال کا جوابدہ ہے اور قیامت کے دن اس کے اعمال کے مطابق فیصلہ کیا جائے گا۔ اگر کوئی شخص اللہ کے حکم کی نافرمانی کرتا ہے اور گناہ کرتا ہے تو وہ اس کے اعمال کا جوابدہ ہوگا اور اس کے مطابق سزا دی جائے گی۔ تاہم، اللہ تعالیٰ رحم کرنے والا اور بخشنے والا بھی ہے، اور اگر کوئی شخص اپنے گناہوں پر سچے دل سے توبہ کرے تو اللہ تعالیٰ اسے معاف کر سکتا ہے۔
فرقہ واریت، زنا، چوری اور قتل کے بارے میں اللہ کے تمام پیغمبروں نے ایسے گناہوں سے بچنے اور اخلاقی اقدار کی پاسداری کی اہمیت پر زور دیا ہے۔ قرآن مجید اور حضرت محمد صلی اللہ علیہ وسلم کے ارشادات صالح زندگی گزارنے اور گناہوں سے بچنے کے بارے میں تفصیلی رہنمائی فراہم کرتے ہیں۔
جہاں تک ابلیس کے بارے میں آپ کا سوال ہے، اسلامی عقیدے کے مطابق، ابلیس (جسے شیطان بھی کہا جاتا ہے) اصل میں ایک متقی اور پرہیزگار فرشتہ تھا جو اللہ کی عبادت کرتا تھا۔ تاہم، جب اللہ نے آدم کو پیدا کیا اور تمام فرشتوں کو ان کے سامنے سجدہ کرنے کا حکم دیا تو ابلیس نے غرور اور تکبر کی وجہ سے ایسا کرنے سے انکار کردیا۔ اس کی نافرمانی اور تکبر کی وجہ سے ابلیس کو جنت سے نکال دیا گیا اور وہ غیر مسلم ہو گیا۔
::Roundtable:: History of Islamic International Law: “Markets and the Making of the Islamic World” by Fahad A. Bishara
Summarized by Hadi Qazwini
This post is part of the Roundtable on the History of Islamic International Law. It is a summary of Fahad A. Bishara‘s contribution titled “Markets and the Making of the Islamic World” to volume eight of the Cambridge History of International Law series, co-edited by Intisar Rabb and Umut Özsu.
Fahad A. Bishara’s chapter on “Markets and the Making of the Islamic World” explores the histories of Muslim commerce and communication and the discussions surrounding Islamic law that emerged out of these histories, spanning the mid-1st/7th to mid-9th/15th centuries. Bishara argues that the relationship between political economy and law (“the material” and “the ideational,” respectively) is dialogical and that historians must investigate the two together if we are properly to conceive of an economic history of the Islamic world.
Beginning with the emergence of Islam and continuing to the eve of the Ottoman conquest of Constantinople, Bishara’s chapter includes a broad historical survey of political and economic transformations that took place in the Islamic world, connecting the Arabian Peninsula to the Mediterranean and Indian Ocean. These transformations include the rise and disintegration of different empires and political formations, the development of systems of land tenure and revenue, the infrastructural changes that accompanied them, and the emergence of transregional marketplaces and commercial and communicational networks. Bishara’s expansive survey serves three purposes: to highlight the transregional and interconnected nature of marketplaces and communication technologies in the vast Islamic world, to decenter the Arab heartland from the story of Islamic law and commerce by offering a broader commercial geography, and to counter the enduring myths of decline following the mid-7th/13th century Mongol invasions by highlighting the dynamism of maritime trade and its accompanied intellectual currents during this period.
Following his broad survey of political and economic transformations, Bishara investigates the legal discussions and frameworks set up by Muslim jurists surrounding questions of trade, commerce, and marketplace exchange. For instance, as Bishara notes, the agrarian transformations accompanying the early geographic expansion of Muslim rule under the Rashidun Caliphs, followed by further developments under the Umayyads and ʿAbbasids, necessitated the production of legal treatises discussing questions of labor, landholding, revenue, taxation, and other related topics. Bishara draws attention to several important legal (fiqh) texts. One of the earliest is the Kitāb al-kharāj of al-Qāḍī Abū Yūsuf (d. 182/798), produced at the request of the ʿAbbasid caliph Hārūn al-Rashīd (r. 170-93/786-809), who appointed Abū Yūsuf chief qāḍī of Baghdad.[1] In Bishara’s words, “the questions Abū Yūsuf seeks to answer in the Kitāb al-kharāj might be thought of as matter[s] of political economy, mediated through law…At a more fundamental level, though, Abū Yūsuf seemed to be grappling with questions of legal personhood and property rights – twin pillars of law and political economy – and how to bring the two together within a fiscal regime that was beginning to take shape under a slowly bureaucratizing empire.”[2] Bishara draws on other notable legal treatises, such as the Kitāb al-amwāl of Abū ʿUbayd Ibn Sallām (d. 224/838), the works of Aḥmad b. ʿAlī al-Maqrīzī (d. 845/1442), and other texts to explore questions of law and economic activity.
In addition to legal treatises, Bishara draws attention to the place of the continued production of and commentary on legal query (fatwā) texts and manuals written for marketplace inspectors (muḥtasibs), all of which point to robust legal activity accompanying various economic and political developments on the ground well into the 10th/16th centuries. Bishara’s accompanying exploration of “legal orders that existed beyond the books – or, more accurately, in their shadows,” such as custom (ʿurf) and mercantile practice (ʿādāt al-tujjār) and associations – including among Christian, Jewish, and Muslim traders – as well as formal legal institutions and informal business dealings, supports his argument for “a sense of pluralism in Islamic legal history, particularly when it comes to economic life.” As Bishara succinctly states, “Rather than limit the scope of Islamic law to a known set of institutions, we ought to read it against the broader commercial and juridical fabric in which it was embedded, and to see the ways in which Muslim officials tried to nest these jurisdictions within one another.”
Bishara concludes his chapter with a survey of recent scholarship on capitalism in the Islamic world and its relation to Islamic law. For instance, he includes studies by Marxist economists such as Maxime Rodinson, Subhi Labib, and Jairus Banaji, all of which, Bishara notes, largely considered law as “epiphenomenal to capitalism.” On the other hand, Bishara holds that other “institutionalist” scholars, identifying especially with the New Institutional Economics, recognized law as the primary engine of economic history, but many of whom, including Timur Kuran, highlight the “long-term drawbacks” of Islamic legal institutions. Bishara reveals a scholarly consensus on two matters: “first, that there existed a body of Islamic law on commercial matters that was distinct from the broader legal terrain in which it played out; and second, that it manifests itself in a range of institutions and practices that can broadly be coded as Islamic.” Bishara maintains that these assumptions must be interrogated, arguing instead for more nuance and convergence. He states:
But rather than think of Islamic law as constituting a separate juridical sphere, we might profitably conceive of it as being constitutive of and by economic life in the region. If Islamic law is a discourse that is universalist in its ambitions, it cannot exist in ether of jurisprudence alone; it has to instantiate itself in the vernaculars of production and exchange. That is, the categories that structured marketplace activity and those that animated the discussions in the texts of jurisprudence might be thought of as being mutually constitutive.
Notes:
[1] For a detailed study of Abū Yūsuf’s Kitāb al-kharāj, see Normal Calder, Studies in Early Muslim Jurisprudence (New York: Oxford university Press, 1993), 105-160. For other detailed studies on kharāj, see Hossein Modarressi, Kharāj in Islamic Law (London: Anchor Press, 1983).
[2] For examples of Abū Yūsuf’s discussions of questions of legal personhood and property rights – what Bishara refers to as the “twin pillars of law and political economy” – see the discussions of the fifth-tax (al-khums) for spoils based on the classifications of political jurisdiction, religious status, and emancipatory standing, as well as the right of landholding through labor of barren or “dead” lands (mawāt al-arḍ) in regions that have been conquered by force (ʿanwa) or through treaties (ṣulḥ) in Abū Yūsuf, Kitāb al-kharāj (Beirut: Dār al-Maʿrifa, 1399/1979), 22, 63-64.
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