اسلام اور مغرب: ڈاکٹر محمود احمد غازی کے افکار کا خصوصی مطالعہ

The comparative study of civilizations, their conflicts, clashes and their harmony are the significant issues of this era. It's a reality that in the present clash of civilizations, Islam is being pushed to a tight corner. The Islamic world today is facing severe challenges and odd circumstances in maintaining their vital values and re-establishing their identity and gaining their due place in the modern world because some of the western thinkers believe that after demolishing the Soviet Union, their next encounter would be with the ideology of Islam. In this situation, the comparison of civilizations and their comprehension has acquired a significant place and it is necessary to highlight the essential elements of various civilizations in such a way that they can sustain their individuality and the misunderstandings among them may be removed to create a peaceful atmosphere which is based on love, mutual tolerance, co-existence and  the supremacy of basic human rights so that the world may return to the merger of various civilizations and harmony among different religions. Allama Iqbal is the thinker who has shown extraordinary depth in his approach towards the study of Islam and the western world, highlighting their differences and the traditions, points and levels of their merger and harmony with a balanced and impartial approach. It's necessary to comprehend Iqbal's ideas keeping in view the history of Islam and the western world, the current demands of the present age and considering organized, solid, argumentative analysis in an objective way  revealing the soul of Islam and the spirit of the west in context of Iqbal's philosophy so that the modern world can move towards a peaceful and creative situation. Dr. Mehmood Ahmad Ghazi was the realization of Iqbal's dream. He is simultaneously an educationist, a great researcher and an illustrator and interpreter of the Holy Quran and narrator of Hadiths. His personality was equally well versed in Islamic art and learning and all their offshoot disciplines. It's the trait of his personality that in spite of travelling far and wide and having done a vast study, he is not impressed at all except by the ideology of Islam. He has very successfully passed on the ancient heritage to its modern heirs with honesty, skill and sagacity. Here an effort has been made to present a review of his views where he has propounded a critical, analytical and scholarly analysis of the western world.

The Concept of Infallibility of Prophets in Semitic Religions: A Comparative Study

‘Iṣmah or ‘Isma (Arabic: عِصْمم ة ; literally, "protection") is the concept of incorruptible innocence, immunity from sin, or moral infallibility in theology. Ismah means "the ability of avoiding acts of disobedience, in spite of having the power to commit them" An infallible (Arabic: معصمم Ma`sūm) is someone who is free from error in leading people to belief, in perceiving divine knowledge, and in practical matters. Prophets must be immune from all errors and sins in order to perform their mission of upholding and promoting the divine religion, interpreting the Qur''an, and establishing a wholesome social system. Among the doctrines that arose from the mid-2nd century AH (8th century CE) onwards is that "Ismat al- Anbiya" (the protection of the Prophets) means God''s protection of the prophets from sin and error. The infallibility of prophets is often a subject of considerable debate between Jews, Christians and Muslims. In Judaism there is the concept that Prophet could be female. So the Prophethood of Hazrat Sara is superior even more than Hazrat Abraham. On the one hand, Christians do not believe in the infallibility of prophets to the exclusion of Jesus. On the other hand, Muslims believe in the infallibility of prophets but they disagree over whether or not such infallibility is absolute. Though Judaism & Christianity recognize the high standing of Prophethood and the merits of prophets in the Bible, it still abounds in serious misdeeds and major sins which do not beseem not only prophets but also any decent person. For example, the Bible portrays Prophet Noah as such a drunkard who drinks and gets uncovered. Likewise, the Bible portrays Prophet David as a lecher. According to this modern Christian belief, nobody is free from this sin except Jesus. In Islam, all prophets, including Jesus and Muhammad, could not commit sins. If prophets were really as portrayed by the Bible, they themselves would not have been deemed to be rightly guided and so people could not have been guided through them. Consequently, punishment would have taken place and the world would have ceased to exist. Since the world continues to exist, this itself is sufficient evidence for continued faith and goodness and, consequently, prophets’ integrity and the guidance of people through them. Biblical instances of commission of major sins by prophets are numerous. So, this thesis seeks to identify the trends find out the secret behind drawing prophets in such disgraceful portraits in the Bible. We may ask: if prophets were really indecent like that, how could they guide people to the way of God? It is quite apparent that those prophets stood in need of guidance according to the Bible. Prophets are people whom God guided and selected to guide people through them. Were it not for the dispatch of prophets to people and the response of some people to God through them, humanity would have been doomed and the world would have come to an end.In Islam All the Prophets were infallible. They never committed a sin, minor or major, and their lives were spent doing virtuous deeds. The Prophets are the best of mankind, and the most noble of creation before Allah. Allah chose them to convey the call of Tauheed to mankind, and Allah has made them the intermediaries between Him and His creation in conveying His Laws. They were commanded to convey the message from Allah, as He says (interpretation of the meaning): The Prophets’ task was to convey the message from Allah even though they were human, hence the issue of infallibility may be examined from two angles: 1 – Infallibility in conveying the message 2 – Infallibility from human error Firstly: With regard to the first issue, the all Prophets were infallible in conveying the message from Allah. They did not conceal anything that Allah had revealed to them, and they did not add anything from themselves. Allah said to His Prophet Muhammad. With regard to conveying the religion of his Lord, the Prophet (PBUH) did not make any mistakes at all, whether major or minor, rather he was infallible and under the constant protection of Allah Secondly: With regard to the Prophets as people, they may make mistakes. This may be discussed as follows: 1 –They do not commit major sins With regard to major sins, the Prophets do not commit major sins at all, and they are protected from such major sins both before their missions began or afterwards. ,(2 – Matters that have nothing to do with conveying the message and the revelation. With regard to minor sins, these may be committed by them, or by some of them. Hence the majority of scholars are of the view that they are not infallible when it comes to minor sins. But if they committed such actions they were not left to persist therein, rather Allaah pointed that out to them and they hastened to repent there from . Some people think this is too much to suggest that Prophets may commit sin, and misinterpret some of the texts of the Qur’aan and Sunnah which indicate that. Two specious arguments lead them to do that: (i) – The fact that Allah has commanded us to follow the Messengers and take them as our example. The command to follow them is taken as meaning that everything they did is an example for us to follow, and that every action and belief of theirs is an act of worship. If we suggest that that the Messenger (peace and blessings of Allah be upon him) committed a sin, there will be a dilemma, because that implies that we are commanded to imitate this sin which was committed by the Prophet because we are commanded to follow his example, but at the same time we should not agree with it or do it, because it is a sin. This argument is valid and is appropriate if the sin is hidden and not obvious in such a way that it could be confused with acts of obedience. But Allah has explained to His Messengers where they went wrong and enabled them to repent without delay. (ii) – Sins contradict perfection and are a shortcoming. This is true if they are not accompanied by repentance, for repentance brings forgiveness of sin, and does not contradict perfection or bring blame upon a person. Rather in many cases a person may be better after repenting than he was before he fell into sin. It is well known that no Prophet committed sin but he hastened to repent and seek forgiveness. The Prophets did not persist in sin or delay repentance, for Allah protected them from that, and after repenting they became more perfect than they were before. 3 – Unintentional mistakes with regard to some worldly matters With regard to mistakes in some worldly matters, it is permissible for them to make such mistakes although their reason is sound and their insight is strong. This happened to several of the Prophets including our Prophet Muhammad (peace and blessings of Allah be upon him). This happened with regard to various spheres of life such as medicine, agriculture, etc. In Islam, though prophets were still human beings, they attained the highest levels of human integrity and perfection. Though their nature was still such an earthly, terrestrial one which is liable to error and sin, it attained the highest degrees of spiritual loftiness and moral purity. That is why prophets were more attached to Heaven and consequently less apt to commit the error and sin to which ordinary people are prone.