ملک و ملت کی تعمیر و ترقی میں احتساب کا کردار: سیرت طیبہﷺکی روشنی میں

This is a familiar fact that accountability has a primary, important and key role to reform and develop an individual as well as a society. Quran (The Holy Book) and Sunnah (The Sayings the Prophet Muhammad (PBUH) emphasize the acco-untability and the Seerah (Prophet’s life) is its practical example. The Prophet (PBUH) mentioned the importance of individual accountability, told the people to follow the principle of accountability and also set up a collective account-ability system. On various occasions, He inquired the governors and investigated their financial matters. He also strongly condemned crimes such as exploitation, corruption, deception and cheating; those are the result of lack of accountability and He communicated the Ummah to stay away from the devastating crimes like these. The study of Seerah (the Prophet’s life) shows that He strongly empha-sized the accountability among all other matters. The Prophet (PBUH) used practical measures for justice and equality, giving people their rights and elimin-ating all kinds of oppression, abuse, injustice, exploitation and corruption. It was the effect of the teaching and training of the Prophet (PBUH) that the lives of companion’s رضی اللہ عنہم اجمعین of Prophet Muhammad (PPBUH) are the basic source of guidance for mankind till the world due to accountability. The compa-nions of the Prophet (PBUH) used to arrange the accountability and also self-accountability, as a result, the society was a manifestation of transparency, peace fulness, ideal, and brotherhood. Translation errorThis article explains the need and importance of accountability, role of accountability in the country's development, different types of accountability in the light of Seerah. As a result, firstly, we may be able to step up towards the formation of a righteous society. Secondly the rules and regulations for the establishment of an ideal welfare state in the light of Seerah may come into existence.

Puritan Shift: Evolution of Ahl-I-Hadith Sect in the Punjab a Discursive Study 1880-1947

This study focuses on the puritanical impact of Ahl-i-Hadith revivalist movement on the transition of the Sufi ethos of the Punjab during the late nineteenth and first half of the twentieth century. One can define Shrine-centered Islamic tradition as a defining feature of the Sufi ethos in the Punjab during the medieval period (11th-18th centuries). The Sufi ethos constitutes equality, social justice, Suleh Kul, Wahdat-ul-Wajud ideology, and accommodationist vision. All these factors of the Sufi tradition of the Punjab created pluralistic outlook among the masses. This tradition left indelible imprints on the local culture, particularly imparting values like tolerance, humanism, and social equality. The growth of Shrine-centered Islam in the Punjab was a reaction against the social stratification solidified by the caste system which became more rigid with the passage of time. The origin of this tradition dates back to Vedantic tradition, however, its contours were further sharpened when Ibn Arabi’s (1165-1240) Wajudi ideas permeated in the philosophical discourse of sufis in the subcontinent. In Punjab, Baba Farid Ganj Shakar (1175-1265) emerged as the main exponent of this philosophy. The reform movement of Ahl-i-Hadith ultimately questioned this strong Sufi tradition since later half of the nineteenth century. The study deals with the subsequent religious transition of a reasonable segment of the Punjabi Muslims. It concentrates on the particular aspects of Ahl-i-Hadith Movement i.e.; emphasis on scriptural Islam, direct recourse to Quran and Hadith, opposition to the prevailing four schools of Islamic Jurisprudence, rejection of all sufi forms of Islam (muharram, urs, qawwāli, gyārahwin of Abdul Qadir Jillani, pilgrimage to the graves of the Prophets and saints, majlis-i-milād (birth anniversary of Holy Prophet), simah-i-maota (listening of the dead) and observance of various ceremonies associated with death rites, i.e. Qul sharif, Satavan (seventh day ceremony after death) and Chaliswan (ceremony on the fortieth day after death). Rejection of contemplation and attempts to expunge Sufism remained the hallmark of this movement as they emphasized on this worldly responsibilities of the Muslims rather than out-worldly asceticism (denial of this world and bodily contemplation) of the Sufis. They through the establishment of their own religious seminaries in the cities and towns of the Punjab and engaging in munāzara tradition with non-Muslims (Arya Samajis, Christian missionaries,) and Muslim sects (Shias, Barelvis, Deobandis, and Ahmadis) were able to draw a certain segment of the Muslim population towards them. Moreover, this study seeks to establish a connection between the contestation of puritanical Ahl-i-Hadith Movement with the colonial modernity; such as the western type of education and Missionary Agency, translation of scriptures into local languages and technology of printing. This agency of modernity helped in solidifying the literal interpretation of the Quran and Hadith that was the main feature of the Ahli-Hadith Movement. By emphasizing this aspect, I do not suggest that this contestation led Ahl-i-Hadith Movement to re-conciliate with modernity rather it highlights how this Movement made use of various tools of modernity for the dissemination of its puritanical teachings. The Ahl-i-Hadith Movement tried it best to adopt those features of the Colonial modernity that helped them in the dissemination of their ideas far and wide of the country. This movement was primarily sprouted from Delhi and spread throughout India and hence in the Punjab. The scholars of this movement stood for the cause of Islam declared the Sufi practices as innovations and created a reasonable following. This thesis attempts to formulate a new and comprehensive analysis of the Ahl-i-Hadith movement.