Islamic Approach towards Social Construction: An Analytical Study in the Light of Hazrat Umar Farooq’s (RA) Wisdom and Thought

تعمیرِسماج کا اسلامی منہج : حضرت عمر فاروقؓ کی فکر و بصیرت کی روشنی میں تجزیاتی مطالعہ The modern era is considered as advanced and humanized in terms of materialized advancement only. Today the leading societies of the world have created a self-sufficient religion in the name of humanism and have set standards ignoring Divine guidance. Thus, man has the right to decide the rules and norms of society on his own goodwill. As a result, the breaking of family system, appearance of gay and homosexual relations, etc. Are being considered as legitimate in many countries where religion is no more considered a guiding principle. On the other hand, revealed religions have focus on the development of humanity in terms of both the ethical and materialistic perspectives. Islam as religion has provided a model of such an advancement and social change in history that has proven that Divine guidance is major source for betterment and development of civilization and humanity. This was practically proven in the time of Muslim golden rule in the world. The caliph Umar (R.A) was the man who introduced for the first time, the principles and values, which has changed the Arabs to a civilized and humanized nation. This huge change was made possible in the light of Divine guidance. In this academic article all such norms, values, and principles that were introduced by Sayyīdnā Umar (R.A) which brought a social change in his Era are discussed. Facts have been collected from historic books and presented following the descriptive and analytical method. Although, the information was narrated and scattered in the books, no proper study was introduced where the role of these reforms in the social construction was analyzed. The aim of the study has to investigate the historic facts of social change in the era of the righteous Caliph Sayyidna Umar bin Khattāb and prepare a guideline for the humanity in present era.  

تعین المشار الیہ فی القران و اثرہ علی تفسیر ایاتہ الکریمة

There are many demonstrative pronouns in the Holy Qur,aan and mostly their signified nouns are hidden, so in the fixation of these signified nouns; the interpreters of Holy Qur,aan have difference of opinion. Now the question is raised that this difference of opinion is a cause of different interpretation of Holy Qur,aan or not? So in this research, we have reached at the reality that the difference of opinion in these signified nouns is a cause of different interpretation of Holy Qur,aan. Now we will mention the short summary of this reality.These following demonstrative pronouns are mentioned in the Holy Qur,aan: 1() ھذا2() ھکذا 3() ماذا 4() من ذا 5() ھذہ 6() ھذان 7() ھاتین 8() ذانک 9() ذلک 10() ذلکما 11() ذلکم 12() ذلکن )13( تلک 14() أولاء 15() ھؤلاء 16() أولئک 17() أولئکم 18() ھھنا 19() ھنالک 20() ثم Mostly, their signified nouns are hidden, so in the fixation and interpretation of these hidden nouns, the difference of opinion has arisen; mainly this difference is an unreal and wordy warfare, because the interpreters express the indicated hidden nouns in their own words without fixation of them in Qur,aanic verse, so this difference of opinion has no result and effect at last. However there is a real contradiction also, in the indicated hidden nouns of these demonstrative pronouns except others: 1() ھذا 2() ھذہ 3() ذلک 4() ذلکم 5() تلک 6() أولاء 7() ھؤلاء 8() أولئک9()ھنالک 10() ثم The difference of opinion is mostly looked like real contradiction in first stage but after research and deeply study, we know that he is not so. Sometimes, the matter is probably against it. Sometimes, no difference of opinion in the fixation of indicated hidden noun but the interpretation of his demonstrative pronoun is more than one due to rhetorical manner. Sometimes, a demonstrative pronoun gives a significance when he connected with former sentence and gives other meaning when he related to latter sentence. Sometimes a demonstrative pronoun is a complete sentence with hidden words. I could not find any paraphrase of Holy Qur,aan who covers all of indicated hidden nouns which are mentioned in the interpretation of demonstrative pronouns, however the imam Abu Hayyan did effort to collect them but he could not cover. Similarly, Ibn-e-Jawzi also could not cover, although he did a great effort also. I did not find any paraphrase of Holy Qur,aan who expresses rhetorical winks and manners under the demonstrative pronouns and their indicated hidden nouns, however the Imam Abu Su,uood did this big effort with brevity in some stages, who has been certainly flambeau for me in rhetorical manner, So I explored and then expressed it with depth and detail by the grace of Allah. Similarly, I could not find any paraphrase of Holy Qur,aan who expressed morphological research about indicated hidden nouns of demonstrative pronouns, but I explained it by the help of Allah. In short, I expressed the real difference of opinions about interpretation of demonstrative pronouns and fixation of their indicated hidden nouns in Holy Qur,aan and his effects on interpretation of Holy Qur,aan with morphological, syntactical and rhetorical winks and manners, due to clearness of words, meanings and to relate between them and to explain the difference of opinions and his effects. All are based on 1087 verses of Holy Qur,aan.