Fiqh al Aqalliyyat is a legal doctrine introduced in the 1990's by two muslim scholars Dr. Taha Jabar al-Alwani and Dr. Yusuf al-Qardawi. This doctorine asserts that Muslim minorities, especeially those risiding in the West, deserve a special new legal discipline to adress their special religious needs, which are different from those of muslims residing in Islamic countries.
The immigration of Muslims to Europe and America over the last hundred years particularly during the second half of the twentieth century has created and unprecedented situation Fiqh al-Aqalliyyat deals with the daily problems that arise for millions of Muslim individuals living in the West. It tries to resolve conflicts with culture and values of the host socities from within the framework of Islamic jurisprudence.
Fiscal policy is important for economic development of any country.Islamic fiscal policy pursues defiance and peace so that the society live with a sense of security and preform dynamic economic activities.To maintain economic development and price stability is another imperative entity of fical policy.It reduces inequality of income and wealth in order to promote general welfare of the community.Welfare of public by providing education,health and social care is one of the major objectives of fiscal policy.There are several intrinsic shortcomings in the fiscal policy of Pakistan which are obstructing its economic development.It is a fact that we are suffering from economic instability for not practicing the Islamic teachings.If we sincerely act upon Islamic injuctions we can certainly achieve economic development.For an all.embracing economic stability and progress it is imperative to follow the economic injunctions in full.
The term terrorism is being used frequently for the past two decades and at present this term has now become the most popular topic of discussion among political, education and social sectors of the society. However the dilemma is that there is no precise, single definition which is mutually agreed upon by the nations of the world. Sometimes a soldier of one nation becomes a symbol of threat for the opposing nation, at the same time a truly patriotic soldier of one state becomes a terrorist for another state. For this very reason scholars, as well as the common man seems puzzled, divided and confused in this regard.
Therefore this article will analyze the various definitions, descriptions as well as the difference between movement of freedom and terrorism. So that on one hand the correct application of the term can be used, on the other hand the concept of attributing every Muslim political opponent with the newly created universal phenomenon of terrorism can be abolished.
Most of the detailed practical injunctions drawn by Ijtihad (fiqhi masail) bear consensus (Ijma) of the jurists (Fuqaha). However, because of the undue emphasisis, debate and reproach (nakir) upon the few issues (masail) on which the jurists reach to more than one opinion lead to vail the said reality and portrays Islam as to be confined only in these issues on which jurists have diversity of opinions (ikhtilaf al-ray). This approach to reproach others on the said issues have put the unity of Ummah (wahdat al-Ummah) to jeopardy.
This paper presents a study of the levels of the Good/Acceptable (Maruf) and the Evil/Detestable (Munkar) because this knowledge is crucial to determine when the duty of Enjoining Good (Amr bil Maruf),and reproaching the Evil (Nahy an al-Munkar) become mandatory (Fard or wajib),meritorious (Mustahab), permissible (Mubah), Detestable (Makruh) or even Forbiddien (Haram) on someone. This paper, in the light of the above study, further presents a brief survey of the categories of issues bearing the diversity of the opinions of the jurists and attempts to determine whether it is permissible to reproach other on these issues or not. As it is Detestable (Munkar) to Reproach (Nakir) on the non-detestable (ghayr munkar) issues. Unknowingly committing this Munkar disfigures the picture of Islam which in turn not only is fatal for the unity of the Ummah but also hinders the propagation of Islam.
Man is the Caliph of God on earth, and has been bestowed the potential of the earth Caliphate. Those who meet the requirements of this rule are the driving force on the earth and have been blessed with a position of leadership.
The attributes needed to lead the world have two categories' one is the basic human qualities and the other attributes that are required in Islam.
The Principle of God for the Caliphate of earth is to get a nation as a whole the required attributes for that Caliphate, over other nations. With such people in the land of God promised to give the caliphate.
In this article discussed that promise of Caliphate in the light of explanatory literature, and described that Muslim Umma has been rise to lead the world, but at this time they have not the attributes to lead the world. So if they want to take that position, they should possess the potential of leading the world, then it will be possible to take the Caliphate of the earth, according to the laws of God.