CSS EXAMINATION- ISLAMIC STUDIES:2018

FEDERAL PUBLIC SERVICE COMMISSION COMPETITIVE EXAMINATION – 2018

                                                                         ISLAMIC STUDIES

 PART-II

Q No. 2. Define Ijtihad, also highlight its contemporary importance in the light of Islamic Fiqh. (20)

A . Ijtihad is the process of deriving the laws of the shari’ah from its sources, namely the Qur’an and the sunnah, using one’s own reasoning and effort¹. It is a tool for achieving the moral mission of Islamic jurisprudence (fiqh), which is to help people become morally committed humans². Ijtihad is necessary for adapting the shari’ah to the changing circumstances of time and place, and for addressing new issues that arise in human society¹². Ijtihad is also an obligation (wajib kifa’i) for a group of Muslims who have the qualifications and expertise to study the religious sciences and provide guidance to the Muslim community¹.

Ijtihad and Taqlid are two ways of performing the rites of Islam. Ijtihad means to use one’s reasoning and effort to derive the rules of the shari’ah from its sources, such as the Qur’an and the Sunnah. Taqlid means to follow the rulings of a qualified scholar (Mujtahid) who can perform Ijtihad. A person who performs Ijtihad is called a Mujtahid, and a person who follows a Mujtahid is called a Muqallid¹².

In summary, Ijtihad is the independent legal reasoning based on the sources of the shari’ah, while Taqlid is the adherence to the opinions of a Mujtahid. Ijtihad requires a high level of knowledge and expertise, while Taqlid is the responsibility of most people who are not able to perform Ijtihad.

In summary, ijtihad is the independent legal reasoning based on the sources of the shari’ah, which aims to fulfill the moral objectives of fiqh at every time and place. It is an essential and obligatory phenomenon for the survival and development of the Islamic shari’ah.

Q No. 3. What is Self-purification and Ehsan? Explain it in the light of Quran and Sunnah, also describe its individual and collective impacts.

A . Self-purification, or Tazkiyah in Arabic, refers to the process of spiritual purification and the removal of negative traits, habits, and inclinations from oneself. Ehsan, on the other hand, refers to the concept of spiritual excellence, where one worships Allah as if they see Him, and even though they do not see Him, they know that He sees them¹.

Both self-purification and Ehsan are emphasized in the Quran and Sunnah as essential aspects of Islamic faith and practice. Allah says in the Quran (what means): “He has succeeded who purifies himself, and he has failed who corrupts himself” [Quran 91:9-10]. The Prophet Muhammad (peace be upon him) said: “I have been sent to perfect good manners” [Bukhari]. He also defined Ehsan as: “To worship Allah as if you see Him, and if you do not see Him, then indeed He sees you” [Bukhari and Muslim].

The individual and collective impacts of self-purification and Ehsan are manifold. On the individual level, they help one to attain inner peace, happiness, and closeness to Allah. They also enable one to overcome the temptations of the lower self, the devil, and the worldly life. They also enhance one’s moral character, wisdom, and knowledge. On the collective level, they foster social harmony, justice, and cooperation among Muslims. They also inspire one to contribute positively to the welfare of humanity and the environment. They also protect one from the evils of oppression, corruption, and violence.

In summary, self-purification and Ehsan are the goals of Islamic teachings and the means of achieving spiritual and moral perfection. They are based on the Quran and Sunnah, and they have profound individual and collective impacts on the believers and society

 Some practical ways to achieve self-purification?

Self-purification is the process of spiritual purification and the removal of negative traits, habits, and inclinations from oneself. Some practical ways to achieve self-purification are:

• Focus on your strengths and use them to serve Allah and humanity¹.
• Declutter your mind and environment from distractions and harmful influences¹.
• Ask yourself powerful questions that help you reflect on your purpose, values, and goals¹.
• Seek feedback from trustworthy and knowledgeable people who can help you improve yourself¹.
• Work with an accountability partner who can support you and remind you of your commitments¹.
• Start small and take gradual steps to change your behavior and habits¹.
• Keep moving forward and do not give up when you face challenges or setbacks¹.
• Commit to curiosity and learning new things that can enrich your mind and soul¹.
• Reward yourself with something you like or enjoy once you have successfully completed a task or achieved a goal².

In summary, self-purification is a lifelong journey that requires constant effort, awareness, and guidance. By applying these practical ways, you can enhance your spiritual and moral well-being and attain closeness to Allah.

Q No. 4. Point out the motives of terrorism in Pakistan. How can the society

get rid of terrorism?

 A . Terrorism in Pakistan is a complex and multifaceted phenomenon that has various motives and causes. Some of the major motives of terrorism in Pakistan are:

• Ideological: Some terrorist groups, such as the TTP and ISIS-K, are driven by extremist interpretations of Islam and seek to impose their version of shari’ah on society. They also oppose the democratic system and the constitution of Pakistan and consider them as un-Islamic¹².
• Ethnic: Some terrorist groups, such as the Baloch Liberation Army and the Sindhu Desh Liberation Army, are motivated by ethnic nationalism and separatism. They demand greater autonomy or independence for their respective regions and resist the perceived domination of the central government¹³.
• Political: Some terrorist groups, such as the MQM-London and the Lashkar-e-Jhangvi, are motivated by political agendas and interests. They use violence to gain power, influence, or resources, or to undermine their rivals or opponents¹³.
• External: Some terrorist groups, such as the TTP and the Jamaat-ul-Ahrar, are influenced or supported by external actors, such as India and Afghanistan, who seek to destabilize Pakistan and exploit its vulnerabilities. They also have links with regional and global terrorist networks, such as the Afghan Taliban and al-Qaida¹²⁴.

Society can get rid of terrorism by adopting a comprehensive and holistic approach that addresses the root causes and drivers of terrorism, as well as its manifestations and consequences. Some of the possible solutions are:

• Legal: The government should enact and implement effective and consistent counterterrorism laws and policies that comply with international standards and human rights norms. The judicial system should be reformed and strengthened to ensure speedy and fair trials of terrorists and their facilitators¹³.
• Security: The security forces should conduct intelligence-based and coordinated operations against terrorist groups and their hideouts, especially in the border areas and the tribal regions. The security forces should also enhance their capacity and coordination with regional and international partners to prevent and counter cross-border terrorism¹²³.
• Political: The government should engage in dialogue and reconciliation with the moderate and reconcilable elements of the terrorist groups, especially the ethnic and political ones, and address their legitimate grievances and demands. The government should also foster political consensus and cooperation among all stakeholders, including the opposition parties, the civil society, and the media, to counter the narrative and propaganda of the terrorists¹³.
• Social: The government should promote social cohesion and harmony among different segments of society, especially the religious and ethnic minorities, and protect them from discrimination and violence. The government should also empower the local communities and the civil society organizations to play an active role in countering violent extremism and radicalization¹³.
• Economic: The government should invest in the socio-economic development and welfare of the marginalized and underdeveloped regions, especially the tribal areas and Balochistan, and provide them with basic services and opportunities. The government should also curb the sources and channels of terrorist financing and money laundering¹³.
• Educational: The government should reform and regulate the education sector, especially the madrasa system, and ensure that it provides quality and balanced education that fosters critical thinking and tolerance. The government should also launch awareness and sensitization campaigns to educate the public about the dangers and impacts of terrorism and the values and benefits of peace¹³.

In summary, terrorism in Pakistan has various motives and causes that require a comprehensive and holistic approach to address them. Society can get rid of terrorism by adopting legal, security, political, social, economic, and educational solutions that target the root causes and drivers of terrorism, as well as its manifestations and consequences.

Q No. 5. Highlight the responsibilities of civil servants in the light of Islamic teachings. (20)

A . Civil servants are the officials who perform their duties as the representatives of the state. They have a dual responsibility: to Allah Almighty and to the people. According to the Islamic teachings, civil servants have the following major responsibilities:

• Fairness in dealings: Civil servants should always be honest, fair, and upright in all their affairs and dealings. They should not take any unfair advantage from their position or accept any bribes or gifts that may compromise their integrity. They should also treat everyone with justice and equality, regardless of their religion, ethnicity, gender, or status¹².
• Shunning misappropriation: Civil servants should not misuse or embezzle the public property or funds that are entrusted to them. They should exercise care and accountability in spending the public money and resources, and avoid any wastage or corruption. They should also report any cases of misappropriation or dishonesty that they witness or encounter¹².
• Avoiding cronyism: Civil servants should not favor their relatives, friends, or associates in their official matters, and violate the merit or the law. They should not appoint, promote, or reward anyone based on their personal or political affiliations, but rather on their qualifications and performance. They should also not abuse their power or authority to harm or oppress anyone¹².
• Seeking knowledge and competence: Civil servants should have a complete understanding of their responsibilities and the knowledge required for their position. They should seek to improve their skills and expertise and keep themselves updated with the latest developments and innovations in their field. They should also seek guidance and feedback from their seniors and peers, and learn from their mistakes¹².
• Serving the public interest: Civil servants should serve the public interest and welfare, and not their personal or partisan interests. They should work diligently and efficiently, and strive to achieve the goals and objectives of the state. They should also respect the rights and dignity of the people, and respond to their needs and complaints with courtesy and professionalism¹².
• Upholding the Islamic values: Civil servants should uphold Islamic values and principles in their personal and professional lives. They should perform their religious obligations, such as prayer, fasting, and zakat, and avoid any sinful or immoral acts, such as lying, cheating, or backbiting. They should also follow the Quran and the Sunnah, and the example of the Prophet Muhammad (peace be upon him) and his companions, as the best role models for civil servants¹².

In summary, civil servants have various responsibilities that are derived from Islamic teachings. They should be honest, fair, accountable, competent, efficient, and respectful in their dealings. They should also serve the public interest and welfare, and uphold Islamic values and principles. By doing so, they can fulfill their trust and duty to Allah Almighty and the people.

Q No. 6. Write a comprehensive note on the Zakat system of Islam and its spiritual, moral and social impacts.                                                                                                                                                      (20)

A . Zakat is the obligatory charity that every eligible Muslim must pay annually to the poor and needy. It is one of the five pillars of Islam and a means of purifying one’s wealth and soul. Zakat has many spiritual, moral and social impacts on the individual and the society¹².

• Spiritual impacts: Zakat strengthens one’s faith and obedience to Allah, as it is a form of worship and submission to His commands. Zakat also increases one’s gratitude and contentment with what Allah has given and reduces one’s attachment and greed for worldly possessions. Zakat also enhances one’s compassion and generosity towards others, and brings one closer to Allah and His mercy¹².
• Moral impacts: Zakat fosters a sense of moral responsibility and accountability among Muslims, as they are required to fulfill their duty towards the less fortunate and share their blessings with them. Zakat also promotes honesty and integrity, as Muslims must calculate and pay their zakat accurately and sincerely. Zakat also encourages good manners and ethics, as Muslims must pay their zakat with kindness and respect, and avoid hurting or humiliating the recipients¹².
• Social impacts: Zakat contributes to the social welfare and justice of the Muslim community, as it helps to alleviate poverty and inequality, and provide basic needs and services to the poor and needy. Zakat also creates a bond of brotherhood and solidarity among Muslims, as it fosters a spirit of mutual care and support, and reduces the feelings of envy and resentment. Zakat also enhances the social stability and security of the society, as it prevents the emergence of social conflicts and violence, and promotes peace and harmony¹².

In summary, zakat is a comprehensive system of Islamic charity that has various spiritual, moral, and social impacts on the individual and the society. Zakat is a means of attaining Allah’s pleasure and blessings and a way of fulfilling the rights of the poor and needy. Zakat is also a source of purification and growth for the wealth and soul of the Muslims and a factor of development and progress for the Muslim community.

 Q No. 7. Describe, in detail, the basic characteristics of Islamic civilization. (20)

A . Islamic civilization is the product of the Islamic faith and its teachings, as well as the historical and cultural achievements of the Muslim people. Islamic civilization has some distinctive features that set it apart from other civilizations, such as:

• Tawheed: The belief in the oneness and uniqueness of Allah, the Creator and Sustainer of the universe. This belief is the foundation of the Islamic worldview and ethics, and it implies the submission and obedience to Allah’s will and commands¹².
• Self-purification: The process of spiritual and moral purification of the soul, which involves the removal of negative traits and habits, and the cultivation of positive ones. Self-purification is a means of attaining closeness to Allah and His mercy, and it is achieved through worship, charity, fasting, and other acts of piety¹².
• The dignity of man: The recognition of the inherent worth and honor of every human being, regardless of their race, gender, or status. Islam affirms that all humans are created by Allah and endowed with reason, free will, and moral responsibility. Islam also grants humans certain rights and duties, and calls them to fulfill their purpose of worshiping Allah and serving humanity¹².
• Equality: The principle of justice and fairness that ensures that everyone is treated with respect and dignity and that no one is discriminated against or oppressed on the basis of their religion, ethnicity, or any other factor. Islam teaches that the only criterion of superiority among humans is piety and righteousness, and that all humans are equal before Allah and the law¹².
• Social justice: The concept of establishing a balanced and harmonious society that caters to the needs and welfare of all its members, especially the poor and the needy. Islam enjoins the distribution of wealth and resources among the people and the prevention of exploitation and corruption. Islam also promotes the values of cooperation, solidarity, and compassion among the people¹².
• Moral values: The set of ethical and moral standards that guide the behavior and conduct of Muslims in their personal and social lives. Islam provides a comprehensive and universal moral code that covers all aspects of life, such as honesty, truthfulness, kindness, generosity, forgiveness, patience, humility, and moderation¹².
• Tolerance: The attitude of respect and acceptance of the diversity and plurality of the human family, and the recognition of the right of others to have different beliefs and opinions. Islam advocates the peaceful coexistence and dialogue among the people of different faiths and cultures, and forbids the use of force or compulsion in matters of religion¹².
• Rule of law: The principle of governance and administration that ensures that the authority and power of the state are derived from and regulated by the law and that the law is based on the divine guidance and the public interest. Islam establishes the supremacy of the shari’ah, the Islamic law, which is derived from the Qur’an and the sunnah, the teachings, and practices of the Prophet Muhammad (peace be upon him). Islam also upholds the rights and responsibilities of the rulers and the ruled, and the accountability and transparency of the government¹².

In summary, Islamic civilization is characterized by the Islamic faith and its teachings, which shape the worldview, values, and culture of the Muslim people. Islamic civilization is distinguished by its features of tawheed, self-purification, dignity of man, equality, social justice, moral values, tolerance, and the rule of law. These features reflect the Islamic vision of a just, peaceful, and prosperous society.

Q No. 8. The Holy Prophet (PBUH) is the prophet of peace and safety. Explain with arguments. (20)

A. The Holy Prophet Muhammad (PBUH) is indeed the prophet of peace and safety, as he demonstrated through his message, teachings, and actions. Some of the arguments to support this claim are:

• His message was one of peace, mercy, and compassion. He was sent to guide humanity towards the path of righteousness and to promote peaceful coexistence among people of different faiths and backgrounds¹.
• He discouraged violence and taught his followers to avoid it whenever possible. He stressed the importance of forgiveness and reconciliation, and always sought peaceful solutions to conflicts².
• He treated his enemies with kindness and compassion, even in times of war. He emphasized the importance of treating prisoners of war with dignity and respect, and prohibited the killing of non-combatants².
• He promoted social justice and worked towards eliminating social inequalities. He stressed the importance of treating all people with fairness and equality, regardless of their social status or background².
• He emphasized the importance of protecting the rights of all individuals, regardless of their faith or ethnicity. He worked towards establishing a just and equitable society, where everyone had the opportunity to thrive and prosper².
• He established the first Islamic state in Medina, which was characterized by peace, safety, and stability. He worked towards promoting social cohesion and solidarity among members of the community, and established a social and political system that promoted the common good².

In summary, the Holy Prophet Muhammad (PBUH) is rightly regarded as the prophet of peace and safety. His message, teachings, and actions all emphasized the importance of promoting peace, compassion, and social justice, and he worked tirelessly toward establishing a just and peaceful society.

Some examples of the Prophet’s peaceful actions? (Although not part of the question, but certainly can be added some of the points for elaborating the quality)

Some examples of the Prophet’s peaceful actions are:

• He established the Charter of Medina, a document that guaranteed the rights and responsibilities of the Muslims, Jews, Christians, and other communities living in Medina. The charter ensured religious freedom, mutual protection, and cooperation among the diverse groups, and created a peaceful and pluralistic society¹².
• He participated in the Treaty of Hudaybiyyah, a peace agreement between the Muslims and the Quraysh of Mecca. The treaty ended the state of war between the two parties and granted the Muslims the right to perform pilgrimage to Mecca the following year. The treaty also opened the way for dialogue and diplomacy, and resulted in many conversions to Islam²³.
• He forgave the people of Mecca, who had persecuted and expelled him and his followers when he conquered the city without bloodshed. He declared a general amnesty for all his enemies and did not take revenge or impose any conditions on them. He also pardoned some of his most bitter opponents, such as Abu Sufyan and Hind, who later embraced Islam²⁴.