Al Qalam

. خودکشی کا نوجوانوں میں رجحان اور اس کا انسدادی اسلامی قانون

Dr. Muhammad Naeem Anwar — 2026-07-01

Abstract:

This research article examines the growing trend of suicide among youth from both a social and legal perspective, primarily focusing on the preventive framework provided by Islamic Law. It explores how Islam views human life as a sacred trust (Amanah) and categorizes suicide as a forbidden act (Haram) based on Quranic injunctions and Prophetic traditions. The study identifies various psychological and socio-economic triggers, such as hopelessness, poverty, and unemployment, while highlighting the spiritual solutions offered by Islam to foster resilience and hope. By analyzing the penal codes alongside Sharia principles, the article concludes that a combination of legal deterrents and spiritual upbringing is essential to curb this phenomenon.

مصنوعی ذہانت کے اخلاقی چیلنجز اور انسانی اقدار: الہامی مذاہب کے اصولوں کی روشنی میں ایک تحقیقی مطالعہ

Muhammad Haroon — 2026-08-14

Abstract

Throughout human history, religion has remained a fundamental intellectual and moral force that has not only shaped the spiritual dimensions of human life but has also influenced scientific, social, and technological development. In the contemporary era, Artificial Intelligence (AI) has emerged as a revolutionary technology that is transforming nearly every aspect of human existence. While this advancement brings remarkable benefits in terms of convenience, scientific progress, economic growth, and medical improvement, it has simultaneously raised profound ethical, spiritual, and religious questions. Major revealed religions Islam, Judaism and Christianity have engaged with the rise of AI from their respective theological, moral and philosophical perspectives. A shared concern across these traditions is that human beings are uniquely endowed with reason, moral responsibility, intentionality, and spiritual awareness qualities that cannot be fully replicated by artificial systems. This raises a critical question: should AI be viewed merely as an assisting technological tool, or can it ever be accepted as a substitute for human authority in moral decision-making and religious guidance? From an Islamic perspective, human beings are regarded as God’s vicegerents (Khalifah) on Earth, entrusted with the responsibility of upholding justice, intention (Niyyah), trust (Amanah) and moral integrity. In contrast, AI operates on data-driven algorithms and lacks intention, contextual understanding, and moral consciousness. Therefore, granting it independent ethical or religious authority is not considered acceptable within Islamic thought. Similarly, in Judaism, AI is largely viewed as a useful but limited tool that must operate under Halakhic principles and human supervision, while in Christian theology, human dignity, spirituality, and divine sovereignty remain central, and technology is not permitted to replace the human role. This article presents a comparative and analytical study of these religious perspectives, examining how AI is reshaping discussions on ethics, morality, and spiritual identity. It also highlights the ethical risks associated with AI such as bias, loss of human autonomy, lack of accountability, and challenges to religious values. Ultimately, the study emphasizes the need for a shared interfaith ethical framework that ensures the development and use of AI within the boundaries of human dignity, moral responsibility, and spiritual values, rather than allowing it to function as a replacement for human authority.

Keywords: Artificial Intelligence, Religion, Divine Religions, Ethical Challenges, Human Values

جدید نفسیاتی مسائل اور ان کے حل کے لئے مولانا جلال الدین رومی کے صوفیانہ افکار کا مطالعہ

Mubeen Hanif — 2026-08-14

The contemporary era, despite its material splendor and scientific triumphs, has brought about profound spiritual alienation and “existential loneliness” for humanity. Modern man, though a conqueror of outer space, remains a victim of inner turmoil, suffering from psychological disorders such as anxiety, depression, and narcissism. The mystical thoughts of Maulana Jalaluddin Rumi offer a timeless sanctuary, addressing these issues not merely as clinical symptoms but as a “spiritual crisis” arising from the soul’s detachment from its Divine Source.
Rumi’s philosophy posits that anxiety stems from a lack of “Tawakkul” (trust in God) and a fear of the unknown future. He advocates becoming “Ibnu’l-Waqt” (the son of the moment), emphasizing the importance of living in the “now.” For Rumi, depression is the soul’s mourning for its lost connection with the Creator, and the cure lies in Divine Love and self-awareness. He teaches that narcissism and greed are manifestations of the “Lower Self” (Nafs), which can only be purified through humility and service. Furthermore, Rumi views “pain” as a transformative tool, famously stating that “the wound is the place where the Light enters you.” His teachings guide the fragmented modern mind toward “Centricity” and “Unity,” suggesting that psychological peace is attained only when the individual self harmonizes with the Universal Whole

سورۂ یوسف میں سقایہ اور صواع کی تفسیر: مولانا وحید الدین خانؒ اور جاوید احمد غامدی صاحب کی تفسیری آرا کا جمہور مفسرین و اہل لغت کی آراکی روشنی میں تقابلی جائزہ

Ubaid Ullah Khan — 2026-08-14

Ṣūřā āl-Yūṣūf, twelfth chapter of the Quran, has always been the focus of traditional and modern exegetes alike due to its historical and linguistic significance. Traditional exegetes have mostly held a unanimous view of the story of the prophet Yūṣūf and his brother Benjamin, which is; the prophet Yūṣūf held his brother Benjamin by ordering secretly his servants to hide his goblet which also served as a standard royal measure for grains, in the belongings of Benjamin. Contrary to this view certain contemporary scholars have defied this opinion by adopting a nuanced view of the story. In their opinion, prophet Yūṣūf didn't secretly hide his goblet (Ṣūqāyāḥ) in the belongings of Benjamin. Rather prophet Yūṣūf had gifted his drinking cup (Ṣūqāyāḥ) to the Benjamin as a souvenir. When Benjamin and his brothers left, incidentally royal servants also found the royal measure or Sāʿ missing. As a result royal servants searched Benjamin and his brothers and found Ṣūqāyāḥ gifted by prophet Yūṣūf in Benjamin's belongings. As a consequence prophet Yūṣūf got a valid reason to held Benjamin apart from his other stepbrothers. Though the Sāʿ remained missing and wasn't found according to their understanding.

فرقِ اسلامیہ کے مفہومِ مخالف سے استدلالات اور ان کے علمی جوابات: اصول و اطلاقات کا تحقیقی جائزہ

Dr. Mufti Usman Ghani — 2026-08-14

The present study, titled “Arguments Based on the Concept of Mafhūm al-Mukhālafah among Islamic Sects and Their Scholarly Responses: A Research Review of Principles and Applications,” examines the theological and doctrinal applications of Mafhūm al-Mukhālafah (contrary implication), an important interpretive principle in Uṣūl al-Fiqh. Mafhūm al-Mukhālafah, also known as Dalīl al-Khiṭāb, refers to deriving the ruling of an unmentioned case (maskūt ʿanhu) from the explicitly stated ruling (manṭūq) of textual evidence. Throughout Islamic history, sects such as the Muʿtazilah, Shīʿah, Mujbirah, and Waʿīdiyyah have employed this principle in their arguments concerning sensitive theological issues, including Imamate, infallibility, human capacity, and divine threat. At times, such reasoning has resulted in conclusions that conflict with established principles of Islamic law and definitive textual evidence.

The study comprises three main discussions. First, it identifies the methodological criteria for the validity of Mafhūm al-Mukhālafah according to the majority of Sunni jurists. Three fundamental principles are established. First, if stronger evidence, such as an explicit textual ruling or a Prophetic tradition, exists concerning the maskūt ʿanhu, the Mafhūm al-Mukhālafah is invalidated. Second, if the qualification attached to the explicitly stated ruling is intended for encouragement, emphasis, or highlighting a particular circumstance, its contrary implication is not considered authoritative. Third, if the unmentioned case falls within the scope of Mafhūm al-Muwāfaqah (by equality or greater priority) or is covered by analogy (qiyās), Mafhūm al-Mukhālafah cannot be considered authoritative.

Second, the study critically examines the arguments advanced by various theological and intellectual sects, as well as atheists, on the basis of Mafhūm al-Mukhālafah, and provides scholarly responses to them in the light of authoritative Islamic and exegetical texts. Third, the study presents a synthesis of the discussion and systematically formulates its principal findings and conclusions.

Extra-Judicial Homicide and the Concept of Ghayra' in Sindh: An Analytical Study of Honor Killings under Islamic Jurisprudence and Pakistani Law (2020-2025)

SAHAR ALLAH BUX — 2026-08-14

The practice of karo-kari (honor killing) in Sindh represents a critical rupture between tribal customary law and the ethical mandates of Islam. This study provides a specialized examination of honor-based homicides in Sindh, Pakistan, during the period of 2020-2025, investigating the confluence of patriarchal social structures and the misinterpretation of religious doctrine. Utilizing a tripartite methodology, the research synthesizes empirical data from the Human Rights Commission of Pakistan (HRCP) and provincial police records with a rigorous deconstruction of primary Islamic sources (Nusus).

The paper contends that "honor" killings are entirely devoid of sanction within the Quran, Sunnah, or classical Fiqh. Central to this argument is the principle of Maqasid al-Shari’ah, specifically the Sanctity of Human Life (Hifz al-Nafs), which renders any extrajudicial execution a grave transgression (Ma’siyah) and a violation of the State’s monopoly on justice. Despite the Criminal Law (Amendment) Act 2016, statistical analysis reveals a staggering 43 percent increase in reported cases in Sindh as of 2024, exposing a persistent implementation gap. The study concludes by identifying the judicial challenges surrounding Wali (guardianship) and Sulh (composition) in honor crimes, proposing a reformative framework that harmonizes Islamic legal ethics with contemporary human rights standards to eradicate this systemic crisis.

Islamic Legal Foundations and Contemporary Fatāwā on Artificial Intelligence: A Fiqhī Analysis

Rohma — 2026-08-14

This article examines the Islamic legal foundations for regulating Artificial Intelligence (AI) by integrating classical juristic principles with contemporary Islamic legal opinions (fatāwā). Employing a qualitative library-based methodology, the study analyzes the primary sources of Islamic jurisprudence—the Qur'an, Sunnah, Ijmāʿ, and Qiyās—alongside the dynamic mechanism of ijtihād to assess the legal and ethical implications of emerging AI technologies. It further explores the application of established juristic principles, including ʿUrf (custom), Maṣlaḥah Mursalah (public interest), and Sadd al-Dharāʾiʿ (blocking the means to harm), in addressing contemporary technological developments. The study also examines the framework of Maqāṣid al-Sharīʿah—the preservation of religion, life, intellect, lineage, and wealth—as a comprehensive normative model for AI governance in Muslim societies. In addition, it critically reviews institutional fatāwā and resolutions issued by the International Islamic Fiqh Academy (OIC), Dār al-Iftāʾ al-Miṣriyyah, and the Jordanian Iftāʾ Department, together with the scholarly contributions of Mufti Muhammad Taqi Usmani, Shaykh Abdullah bin Bayyah, and Dr. Sami Al-Suwaylim. The study argues that Islamic jurisprudence possesses sufficient interpretive flexibility, particularly through collective ijtihād (ijtihād jamāʿī), to accommodate technological innovation while safeguarding the objectives and ethical principles of Sharīʿah. It concludes that AI is not inherently incompatible with Islamic law; rather, its permissibility and regulation depend upon ensuring that its development and application promote justice, public welfare, transparency, accountability, and the higher objectives of the Sharīʿah.and Shariah-compliant framework without compromising foundational principles.