توبہ و استغفار: قرآن کریم کی تعلیمات کی روشنی میں ذہنی سکون کا منبع

It is evident from the teaching of Quran & Sunna, Allah SWT accepts the repentance of His servants. The concept of repentance is according to synthesis of human nature. As a matter of fact, the commission of sins is deep rooted into the human nature and except the messengers of Allah SWT, who are by their nature immaculate and impeccable, all the human beings commit the sins in one form or the other. However, the countless mercy of Allah SWT is showered upon the servants in the shape of “tauba” or repentance. The concept of repentance infuses a new life into the sinful soul of human being. The tauba or seeking forgiveness of Allah SWT revitalizes the enthusiasm of worship in the Muslim. The concept of the acceptance of tauba provide the peace of mind, consolation and satisfaction of heart to the believers. It enables him to reconnect himself to his Lord. Once a person realizes the forgiveness of Allah SWT, he feels a unique tranquility in his heart. This paper will investigate the multiple verses of Quran and Prophetic Sunna concerning the tauba and istaghfar, and how it helps us to attain the peace of mind and acquire satisfaction of heart.

The Development of Reformist/Liberal Ideas in Afghanistan: 1900-1950

This work highlights the growth of reformist-liberal Ideas in Afghanistan from 1900 to1950. Reformist ideas both in the West and the East have been playing a crucial role in invigorating human society since ancient times. For the first time in Greek society of 600 B.C., it was the well-known reformer, Solon (638-559.B.C.) who gave the laws for a more human society through reforms. Later in Europe in mid fourteenth century the leading reformist movement, the Renaissance created environment for emergence of modern European society. Among the Muslims, the reformist movement started in late nineteenth century as a response to internal stagnation of the society and the arrival of the western colonialism in the region.The Muslim society was in a dilapidated condition, regimes were dictatorial, there was no industry and the system of education was traditional based on rot-learning. Modern inventions were loathed. The reformists in order to contain the personal despotism of Kings put emphasis on the introduction of constitutional government and parliamentary democracy. They highlighted the backwardness of religious Ulama who responded to the modern issues in negative manner. Their preaching was against the acquisition of scientific knowledge. Reformist argued that there was no inherent contradiction between Islam, reason and science. They rejected the prevailing system of rot learning in Madrasa, (religious seminaries) and emphasized on modern education based on understanding and analysis of texts. The reformists maintained that woman’s status should be raised and that Islam does not tend to perpetuate women’s seclusion. They laid emphasis on the initiation of Ijtihad and the rejection of blind imitation (Taqlid). It was under the impact of the above 19th century reformist movement that constitutional governments were established in Persia on August 5, 1906 and in Turkey in on July 24, 1909. In these countries the power of the monarchs were clipped. Under the same influence in Afghanistan, the first reformist movement, Mushroota Awal (First Constitutional Movement) was started in the first decade of twentieth century. The political dynamics were created during the relatively open era of Amir Habibullah. He ii introduced many new steps ranging from modern automobiles, telephone, to modern education that led to the many educated people, both Afghans and non-Afghans, arrived at Kabul.The main demand of the reformists included the introduction of a constitutional government, modern press and a reformed judiciary in Afghanistan.In 1909, when the ranks of reformists were swelling, Amir Habibullah ruthlessly suppressed them by killing some 48. Thus, Mushroota Awal was the first pioneering reformist movement in Afghanistan that practically made an effort for reforms. Following the 1909 suppression, a second constitutional movement, Mushroota Daum, in the form of the secret society of the Young Afghans appeared. The Young Afghan had an advantage over its predecessor being led by Mahmud Tarzi. Tarzi was a scholar who also knew the art of keeping away the wrath of the monarch while working for reforms. Mahmud Tarzi started the first newspaper, Seraj-ul-Akhbar Afghania in 1911 that highlighted reformist ideas and also provided logistic support to the Young Afghans.The Young Afghans had, in its ranks, also members of the royal family like prince Amanullah and Anayutullah. The Young Afghans were anti-British, nationalist-modernist and wanted an independent Afghanistan. The party stood for the introduction of constitutional government, modern education, technology, women empowerment and national unity. They opposed the sitting Amir due to his pro-British policy. After a decade of underground struggle, the Young Afghans took control of the country when they killed Amir Habibullah in 1919. The new government was led by King Amanullah. King Amanullah liberated Afghanistan in 1919 and introduced various reforms ranging from modern education to economy. In 1928 when the King sent girls to foreign countries for education to which the religious leaders put up a strong resistance. Finally an alliance of the religious leaders, tribes and the British Indian Government, forced King Amanullah to leave the country in 1929. Seventeen years had passed since the eviction of King Amanullah that a third reformist movement in the name of Weikh Zalmyan (Awakened Youth) emerged in the late 40s. The new breed of the reformers, mainly from Pukhtuns families, was the product of those schools established by the Young Afghans and King Amanullah in 20s.They stood for constitutional monarchy, democracy in the country, legal political parties, iii freedom of press and print. They were critical of those religious leaders who assisted in the removal of King Amanullah.Many of the reformists, some 50 in number, were elected to parliament in 1949. In 1950 the Weikh Zalmyan came under more radical Pukhtuns that led non-Pukhtun members leave the party and established their own political groups. Thus, in 50s major political parties, among the Weikh Zalmyan, such as, Khalq (People) and Watan (Homeland) were taking shape. In 1952, before the coming of 1953 elections for Ulasi Jirga (lower house of parliament) the reformists were once again suppressed. Most of them were jailed and others deported. The entire twentieth century of Afghan politics repeatedly reflects the phenomenon of the rise and suppression of reformists. But they are never defeated completely rather each time when reformists were suppressed, they appeared again and this practice is continued throughout the twentieth century.