<'

t",
l"
i

First Palrer

ryAN7N and the \FARTAH

Tlte function started with the recitation from the Holy

Qur'an. Prof. Dr. Mehbub Elahi Hamdard recited the following
dydt from silrah al-Md'idah:

bly{xy?r.!$i
6 ljt Yk fii,b,J;i
6,;t9_ (t ;
,sLhlt t ;frn,ir* g'g gjl rtf
{*}:"" 'f,'i! rY i r r#'W .tJ,Hi.; Er'i
e3
f,i." 6b;u. Iq
;Fft s*:6-V dt fry
\, '\.
e;t,igj3 Oe$ufti,s(*N
ua6 rtl ,# Otfr.t#,(#,,W
Y.r
a_

',,,{ \ -'
,I
c
t!
".t yI {r FV&U'iulJ,\fi;
u "+". it
.!r
','".,
{t\ t V Y#;
7yiii 3. $rtf, c"
\s3 Yq^t
.6
.'' - V 6 6lr*,
\
\ \ \-\
{31 \ +
t ,,ls (lenorance) that they are
\
rrl
'..

\, ...1 .L
it then the lryulon of idhiliyyah
(laws) to a
sceking? wlro is better than Allah fot l4ulotr
{ ..'a
\.1
\ rd i'. people wlto have certainty (in their beliefl?
'''..;*
\l'
\
-'d
#"T Dr. I{alil Inalcik reading his paper Qanun and Shari'ah. The Vice "Q you wlto believe! Take not the Jews and the Christians
q,' Ea
s*" ..;. -Chancellor Dr. Jameel Jalibi is on his left while Dr. Hashmi is on
for friends. They are friends one to another. He among you
I .i.,
his right.
,-:{ ";' who takes them for friends is (one) of them. Lo! Allah guides
-..", q'
not wrongdoing folk.
'
{.',f
'\{' -iJ

"Altcl tltou (O Muhamma.d) seest those in whose heart is

a
&: qr\ ,i-"
'a
disease race tow.td th.m, saying: We fear lest change
of
th\i '.
{. '*'.'r
.,,.\
$ fortune befall us.
L

t-. "o',,, "Altcl it rnay ftappen that Allah will vouchsafe (unto thee)
the victory, or a commandment futnr)from His presence'
l'hen they will repent of their secret thoughts." (5:50-52).
 2 3
Dr. Janteel Jalibi Saltib
Dr. Yuzu f Abbas Hashmi,
Excellencies, [:ides and Gcnthmen,
Prologue
I anr greatly honoured by the invitation, of
the University
of Karachi to deliver these lectures in comnienroration of the
grcat scholar and educationist Prof. Dr. I Ishtiyak Husayn
Qureshi. it.
i
I lrad the unique opportunity to knoul him many years
bcforc hc left this world foreternity. lt waf in thc year 1953
wlten the first conference on Islalnic Culture was held in
Princeton. Prof. Qurcshi, then Ministcr of Ebucation, was one
of thc distingrrished participants of the confprence.
I
I never forget the mcmorable moment dilring the delibera-
tiorrs ofthc confcrence when he revealed his unique persona-
lity.
During a discussion an orientalist began to make conl-
nrents on tlre IIoly Qur'an as if it is purelf the product of a
social-historical event. I was sitting besidd Prof. Qureshi. I
could sec that he was deeply disturbed Ui, ttris mundane,
sacriligious approach to the word of AIIah.l First he made re-
tnarks to bring ttre deliberationsto ttre truelspiritualnature of
tlrc subjcct. Then losing his patience, he stood up and said in
an indignnnt deep voice: 'lVe Muslim delebates cannot con-
tintre to attend the conference as long as the Holy Qur'an is
trcated as a piece of literary work". These wlords were uttered
with that prolound faith and devotion thatjmakes man great.
Ishtiyak Flusayn Qureshi was a humble slaye of Allah and a
great man.
ln studying Islamic institutions basically two different
approaches are made. Strict religious interpretation calls for a
commentary based on the immutable, eternal precepts of Is-
lam as embodied in the Qur'an and,Srrlrrch. On the evidence
of tlrese fundamental sources it is asserted that "Sovereignty
bclongs to Allah; the universe is in reality the kingdom of the
one God. Thus, there is only one source of law". His law
governs the entire universe, including human society and the
st a te.
At tlre outset we ntust admit the fact tlrat as far as the
trrrity and continuity of Istam is concerned this strict sunnT
interprctation played a crucial part throughout Islamic his-
tory. Islam preserved its unity in time and space only through
suclr 'ulentd as Al-$ban'l Ma[k and lbn TaynrTyyah. By
defining what is authentic Islam they safeguardecl Islam from
disruptive inroads in various historical settings. There is no
doubtrthat Islam owes its continuity and solidity ai a unique
system of beliefs to those who zealously pursued this line. At
all times, in introducing new laws the law maker felt compel-
led to take the opinion of the religious authority to make
sure that his law conforrned to the law of Islam. This school
of thought betieved that no reform can be permitted outside
tfre interprctation of the prime sources by great inrdnrs. Be-
ing an Islamic state theOttoman empire followed and pursued
this fundantental principle.
It appears that in enacting legal rules or even in taking
im;rortant political decisions the first Ottonran sultans con-
suf ted the falgilts, and later on they established the office of
Stnyklt al-Islam for the p'urpose. Howcver, in the first pcriocl
bt" Ottornan histoiy, that,is between 1300 and 1600, certain
arias in public aclministration were reservecl as exclusive
dornain of tlre Sul{in's legislative activity. tn this particular
fielcl, the slnrl'ah or dogmatic interpretation was not con-
siclcrcd sufficient to explain a variety of institutions, including
Strltan ic kdniinJ( I ). I [cre, as an alternative method, the use of
ernpirical historical approach was considered indispensable.
 4 5
Generally speaking social-historicJl rnethod is concernecl
with the actual conditions and historiial,processes which give
rise to a particular institution. It is to be noted that Islamic
jurisprudence itself was not unfamiliar with an empirical
nrethod in expanding the corpus of Islamic,'law. Under the
lrrinciple of ijmd' it is confirmed that the sJrarT'ah was
dcvcloped by the infallible authority of the Muslim com-
rnunity, or society itself. In the nineteenth century those
rrrodernist Muslim 'ulemd and thinkdrs who advocated the
openi4g of tlre gate of iiilhad strove to;give its widest applica-
tion to this clynamic principle of Islanr.ii jurisprudenti. As
is wcll known, those authorities who particularly favoured
tfre principles of iimii', istil,tsin and iitisldl.t belonged to the
IJanafi school of law which was theottoman official nndhab.
ottoman legist, Muhammad Al-Fanirilwas considered oi-e of
those authorities who expanded the principle of ls/rs/ri1r. To
give nn exanrple, Ottoman Slwyttri,al-lsilm Abu'i Su,fd
approved the wakfs in cash which we{e widely established in
tlte .sixteenth century ottornan sociely.'His reasoning was
tlrat thousands of poor people, 'ulenid, stuclents and poor-
houses benelltted from this institutidn and'its abrogation
would have caused widespread damaee to the Muslim com-
nltrnity(2 ).
i
I
Tlrus, the principle of isti;la(, public welfarc, was used to
alrprove thc institution of cash wokfs,lwhcreai"Mehmed Bir-
givi, a Hanbalite, vigorously attackedj trim on the grouncls
tlrat caslr walcfs involved ribd so it wds rg.inst the shari'alt.
In their tegal clecisions and reform nl.ururrs the 6itornun
Icgists arrd bureaucrats always referrdd to ilre principle of
isti'yloh or the welfare of trre Muslini commu,,ity to keep
pace rvith the needs of the society and Ctate.
,.rulings were interpreted as contrary to the $ltarlah they were
Irr brief, sonre 'ulentd eviclently aclllerecl to the evolution-
ary. principlc in tlre Islamic law particularly when welfare of
the Muslinr cornmunity was in questionl i
I
But what is more, in Islamic history, at least after a
certain period, there existed laws made and enforced ex-
clusively by the sole authority of the Sultan or civil political
autlrority And an independent source of law implied an in-
dependent political authority. Indeed the fundamental ques-
tion is whether or not political power as a separate entity is
a necessity in Islam. In other words, whether or not Islamic
prescriptions really needed to have in force an external com-
petling authority. In actuality, there were periods wlten undgr
the rule of a non-Muslim state an Islamic community and the
$lari'ah continued without having a political authority of its
own. However, in later times in Islamic history the question
was discussed for the necesity of a temporal power, or the
state.
In still later periods, the question came up as an issue of
vital importance for Islam and the Islamic community.' In the
eleventh century in particular when the Sunni Islam was in
great danger under the attacks of the tl'i'f sects and the
crusaders the existence and all the necessary underpinnings of
a strong cliphal power was accepted as a necessity for the
survival of Islam itself.
Ilowever, the establishment of an independent ternporal
power signifies also the foundation of an independent law
making authority. On the othei trana, casbs *.rr coming up
for which the., legal principles of the $lwri'ah afforded no
direct basis for solution. There were special cases, in particular
in the area of public affairs, that no Slloii'authority could
produce a proper answer, and thus, had to be taken care of
exclusively by the civil authority. Even when such Sultanic
still enforced as necessary for the nraintenance of the civil
authority, and ultimately for the well-being of the Muslim com-
munity. They were recognized under the niune of (dnfin3)
or dawdbit that is, statelaws as an entirely independent
department of Ia." side by side with the Slni'ah. Histo-
rically speaking, the parallei development of ttrr sultanic
 6 7
of the Caliphate appears to have gained momenttrm with the
lranian Buwayhid and then Turkish Seljukid domination in
the tenth and eleventh centuries. Tlttts, while the old Sassa-
nian conccpt of state based on the notions,of absolute power
and 'addlah Ciustice) became prevalent in Islamic political
theory, powerful Turkish dynasties brought in an actual in-
dependence of power; and the central Asiatic traditions of
beg-ea|an (lord-Emperor) and t6r{i (lmperial Code) were
introduced and firmly established as the foundation of state
authority in the Micldte Eastern lands. In other words, in the
tenth and eleventh centuries the concept 0f itate and law in
Islamic landsundenvent a profound change in favour of an in-
dependent civil authority and its law maklng power. Turkish
rulers asserted their absolute independence in the matters of
public authority and aszumed tfte right ito organize public
adntinistration in accordance with their own concept of state
attd larv. In fornt, suclt larvs were interilreted as Sultanic
orders on practicat matters and theoretibally neutral, or it
rvas claimed never contrary to the spirit of the $Ltari'ah. Sul-
tanic orders formulating general rules constituted an area of
civil law side by side with the $Jnri'alr, thouglt no such laws
in codified fonn reached us until the Ottonratts The new
trend found its reflection even in the books written by great
lolit,t;;;r rr nr-r'l6wardl and Ab-u N{ansfr Al Baglrdidl
during the periocl. Al-Mdwardf maintained ih. n...siiiy of
secular power (Kuwwa al-fulnnah or an6rah) as a means to
errsure tlte inrplementation of the Shari'ah,(tanfidh ol<1.rkfi.11,
and the perfection and survival of tne Muqlim conlnlunity(al.
He speaks of hirdsut al-Dfn (guardian-ship) and Sit'dsat al
4ttttfi'separateiy.'ln otlter words, for the welfareof Islanr and
rlre Islatrtic comnrunity, or in Islanric temtinology nws,lal,ta,
public interest, was recognized as a principle justifying an
irtdependent political authority and its competence to ntake
laws. The argument was used again in the Ottoman times to
defend the independent nature of the Sultanic authority and
its independence to make Sultanic laws.
on the other hand, empirical theories on politics gave rise
to an independent non-religious literature known as si1tfiss1
ninre, naslhat ndrne, etc. which made part of ethics based on
non-lslamic sources. piyE'al-Dln Birinl's (Barni)(s ) work,
tlrough not as popular as Nizdm al-Mulk's Siydsatn-anre, is a
remarkable product of this lrano-Turkish theory of kingship
and law. Barni's theory to explain the necessity in Islamic
state of the state legislation as an independent department of
law is derived from the theory of power state as the prere-
quisite of an orderly religious social life. It is argued that lor
the survival and good order of the Muslim community and
for tlre enforcement of the $laii'ah itself ruler with
^
absolute power is a necessity. And "royal government", Barnl
asserts(6), "contrary to the Islamic sunna can only be carried
on by following the policies of Kbusrau Parwiz, and the great
emperors of ancient lran". "The prophethood" he adds "is
the perfection of religion and kingship is the perfection of
worldly good fortune. These two perfections are opposed and
contradictory to each other, and their combination is not
within the bounds of possibility" $.
"lt became necessary for the rulers of Islam to follow the
policy of the Iranian Emperors (unbelievers in God) in order
to enzure the greatness of the True word, the supremacy of
.the Muslim religion, the power of rruth, the suppression and
overthrow of the opponents and enemies of the Faith, the exe_
cution of the oders of religion ancr the maintenance of their
own authority"(7). This statement about royal authority is
the key to the whole tlreory of kfurgship of Barnl Descencling
from Turkish noble family and a counsellor to Muhamnracl b.
Tughluk Ba rnf wrote Fa tdwd-i-JahdnddrT, hinci pl es'of Go r,rr,,-
ment in about 1359. According to Mohamnrad Habib, the
$ when for a fuu period-of ten years the nabi/rarill as Allah's rr6"r'D
(vice'gerent) and f,lalifah (representative) exercised go\mance
and power in the dominion of his own-creation he demonstrated to
all the political pundits that the combination of ris6lat and wordly
government was possible and that the spiritual and the mundane
flourished in his sunnah with perfection without anv contredicrinn
 B
well known Aligarh scholar, Barni "is the lrst theoretician
to justify secular laws among the Musalmanr"(8 ). Actually
Ilarni's source can be traced back to the revival of olcl Iranian
royal literature of advice under Sulla-n Mallnrild chaznawi,
and quite similar ideas are to be found in the-Turkish
Kutadgu Rilig, ("The Auspicious Knowledge"), written in
107l. Apparently both works had their common source in
the Ghaznavid lran. In order to strengthen their masters'
authority lranian bureaucrats were zearously focusing their
attention to the lranian theory of kingship during this period,
and pandndnwh, nos.illatnfinah uterature hourished in Islamic
Iands particularly following this period of lranian ascendency.
Even Qlrazzali, we know, wrote a treatise in the same genre.
Two centuries after piyi'al-Din Barni, another Turkish
historian and statesman, Turzun Bey(9),'expounded a similar
theory saying that "every human society, including the Isla-
. mic community, had to submit to a civil authority for survi-
val. It siy|set (siyasal is based on wisdom (lihnet), he says,
"lt accomplishes a perfection which resides in the very
nature of man and leads to happiness in the two worlds, here
and hereafter. This type of policy is called divine policy kiyd-
set-i tldtf)and theperson whoestablishes;itis called 'ndntils'
$ ship (monarchical sray) of Central fuia was founded on a
.or in the language .of the religious men t!!tai'ah. Its founder
is callecl the hophet. But if this authoriE (ndbir) rs not at
tlris level and is basecl only on reason (ta'birl ,a(l) with the
purpore to achieve simply ilre order of this world aswas the
casc with Genghis KJrdn it is called sulta-nic siydset (si1,6so,-,
-sult&i) or irnperial ),asad (yasab-i 'ptadisttilf). In-other
larrguage rve call it'urf , I
i
$ htimils, meaning 'law', being an abstract n,oun, may not be
for a human being. we may address him as dlri al-nowdrn'is, Editor.
'
I
'The establishment of whichever of these two depends
absolutely on the presence of a king (PddiilAh). It is not
necessary to haw for every age a law maker in religion
(SEri'), i.e., a prophet, because a divine law, for instance Is-
Iam, zuflices for the worldty and spiritual harmony (among
men) to the hst day. But the presence of a PddiilAh", he
continues, '.is. absolutely neces$ry in every age. Because
the worldty affairs ftnas.blal in every age need to be taken
care of, there should be an absolute authority (wildyah) in
disposing ordinary affairs of this world. If his authority
ceases to operate, men cannot continue to live under the
best of the conditions but perhaps.they will all perish"(I0 ).
In simple words, Turmn, in complete ag.reement with
Barani, reproduces -the tong established view in the Islamic
world that the Saibh had to depend on the presence of a
civil authority without which everything was in jeopardy. It
is to be noted that BafinI gave side by side the Iranian Em-
perors and Turkish Klrans as examples of perfect kings. The
Turkish conbibutbn to the irew Islamic concept of state con-
sisted not only in the absofute independence of the Sultanic
authority but also in the interpretation of law and justice.
From the earliest times of historical record Turkish Qdi6n'
t&iiof yatilkorimperial code of law proclaimed by the Qadi'n
at the same time as his Qi'ea'-nship $. In other words, the
imperial power was believed to establish itself by the pro-
clamation of a 6;i or yasfrlc. The evidence of it goes back to
the Orkhon K6il<:Irirk inscriptions(l I ) of the eighth century
1.
$ The imperhl hws promulgated by Genghis Khan were known
as
used tumh i -gen ghi tt- Ed itor.
 10
A.D. and the practice can be observed as )ate
as the reign of
the ottoman sultin Melrmed It (r4sl-l4gr),
.onqu.ro,
of constantinopie and the ,rri rouna.i of the the ottoman
empire. Mehrnpd II proclaimed two icdnfinndmes
as the
furrdamentat laws of the reatmii'it. n;;;.i;*
uoot , contained
no direct shari'ah principle but emphasized the concern
to
establish pilUti. institutions of the emffi--
side by side with the lranian theory of kingship the Tur-
lbh,gglcept of state and law is expounded in ilre Kutadgu
Biltgrt'), I royal advice book written for a Karakhanid sul-
tan in 1070.
Kingship, it saicl, stands on the foundation of r1ffffrr( r e ).
The King organizes his realm and its people through a "tdrfi"
"Two things"it added, "consitutute the foundation of a.realm,
wisdonr and tl6r(". At another place it says ,,kingship is good
tlring, bfi t6rt is better". In the Turkish conception of state
the Q5$an's law is inseparable from the kut, that is, divine
Srant gf good fortune to have kingship. The Turkish notion
of the divine origin of sovereignty was readilyktentified with
the Islamic concept of sovereignty,and evidentlycontributed
to the absolute character of the Sul[a-nic power in the Turkish
Islamic sultanates. There is no doubt that the introduction of
these new notions into the politically decaying Islamic world
gave a new impetus to the public life in Islam. over a time
the Sultinic larv as the instrument to reorganize Islamic state
and guarantee the inrplementation of the slnri'ah became
paft and parcel of the Islamic culture. It rea[zed its most
developed form in the ottoman empire, the most centralized
and autocratic Islamic state in the history of Islam; and there
is no exaggeration in suggesting that if rurkey today is the
only Islarnic country under a secular political system and
follows a course different lrom other lslamic states this is
largely due to this ottoman background. It should be added
that other Islamic corrrmunities under dynasties of Turkish
origin had similar experience in their history.
11
Works sucfi as Ttiziikdtl Timilri whoever be responsible
for their composition, can be linked to the old Turco-Mongol
tradition and compared 1o the (ilfinn7ame of Melrmed the
Conqueror. Also the Ayinl-A'kbait, though like Kutadgu
Bilie it mainly followed the Iranian tradition, may be put in
the same category with respect to its form and function.
As to technique of making a state-law, many of the so-
called 'urf;Jaws or l5infrns were originally the local 'urf
wa'addt followed and practiced by the people for genera-
tions(r s). What the ruter did was simply to legalize thbm in a
Sultanic order. Thus, the Sultan's 'urf, or temporal power
was the key factor to convert local AdAt into laws. In the
'
state organization the Sultanic power was responsible for
converting into state laws the practices and concepts which
had come down from ancient lranian and Turkish sources.
Itappears that there was a prrallelism between the Mus-
lim-Turkish states founded in India and the Ottoman Empire.
This parallelism was quite natural if we remember that both
had the same origins in Central Asia.
I tried to show how Ottomans and other Turkish states
before them were able to find solutions to the problems
occuning in the fiel.d of public interest by using laws-kirlrins
based on 'urf u'dddt and the ruler's authority. But they all
recognized the supremacy- of the $lnfr'ah.
To sunr up, in the Ottoman E,rnpire and earlier Muslirn
states there was an independent law-making activity to meet
.new situations concerning mainly public life.
Since the enforcement of the $lari'alt itself was depend-
ent on the presence o f an ulu'lqntr that is political authority,
tlre 'ulentd concluded that laws necessary to consolidate
political power be made part and parcel of the Islamic state.
 12
13
on the otherhand since the I I th century there were also laws
and institutions origrnating d,ectly from Iranian and rurkish FOOTNOTES
traditions which becarne prevalent with the rise of Islamic
Sultanates in Iran and India. l. For ldnfrn nd ldntnnllmc *s Encyclopdedla of Islom,
editbn, vpl. IV, 556-566 (H. lnalclk).
second
2. Sec H. tnalclk, 77tc Ottoman Emplre, Tlrc Chsslail Ago
Bureaucrats in the service of great sultans presented these IJ00-1600. london: Weldenfeld and Nlcolson, 184.
practices and notions in a series of "advice to king" fitera-
3. See "Kiniin", Et2, 559-560.
ture. These played a central role not only in edifying the
nrlers but also provided guidance to bureaucrats and states- 4. Al4 t1ki,m al,Sul 6nTY Y a, 77 -7 8.

men. A very extensive law-making activity, indpendent from
the Shari'ah under the ottomans essentially followed the
notions provided by this literature. Thus in pubtic life the
importance of Kdnfrn-making side by side with the gfiari'ah
cannot be minimized.
10. /bld. 9
5. Fatdwd-yl pJhhddri, ed. Dr. A. Saleem Khan, I-ahore'
Research SJciety of Pakistan, Unlversity of hrnjeb, 1972;
for rnalysis of the next see M Habib, and Dr' Afsar'
' Poltttcal rheory ol Dehll sultanate: Allahabad, Kltab
Mahal (n.d.).
6. M. Habib and Afsar,39.
7.IbId.
8.Op.clt. 139.
9.The Htstory of llehmed the conqueror, Text Published
in Facstnile with English Translation by H. Inalcik and
R. Murphey, Minneapolis and Chicago: Bibllotheca Isla'
mlca, I 9?8,,Text: 7b-l 4 a.
a.

I l. Text publistred rnd rnalyzed by Talat Tekin, A Gromnur

of OrkhonTurklc,Mouton: The Hague 1968; H' Inalcik,
. "Kutadgu Bilig'de Turk ve Iran Siyaset Nazrriye ve
Gelenekhri", ln Re.rld Rahmett Amt lcln, Ankara: Turk
Kulturunu Arasturma Enstitunr, 1966, 270 -
12. Se "Kinfrnnfme", El2 ,562'563,
13. Yusrf Khas Hajib, Wlsdotn of Royal Glory (Kutadgu
Btltg),ATurmlslanlcMlnorforhlnces.Trans'Robert
Dankoff, Chicrgo: The Unlversity of Chicago Press 1983.
In Persian the book has been translated under the caption
'Sd?dat ba$il 'lhtr", while Dr. Muhammad Sabir has
translated "ThtAuspicious Knowledge" (vide Hllra Cele'
bmtlotts, Aree Study Centre, Peshawar, 1981, l, 80)
Edilor.
14. See my 'Kutadfu Bill& . ." mentloned in note I l,
?6s-269.
15. See H. tnalcik, 'Suteiman the lawgiver and Ottoman
Lrw" Archlvum Otlomdnlcurn, vol. l. (1969)' I I l'l14.
Contents

President of Pakistan's Message on the Oeasion Ix

hesident's eadier Message xl
Foreword: Dr. Jameel Jalibi, Vice{hancellor xItI
lntroduction: Dr. Yusuf Abbas Hashmi xIX

About Dr. Ishtisq Husain Qureshi XXVII

About the Authors XXXI

Lectures by Dr. Halil Inalcik

I
l.Sanfrn snd The Shart'ah
2.Islamic Caliphate, Turkey and Muslims t4
in India
Lectures by Dr.Muhammad 'Abd al-Ra'uf
I.AlQur'an, the Abiding Code 35

2. Sunnah md lladigfiand Their Importance

70
in Modern Context

Lectures by Dr. Isma'il Rsji al-Faruqi

l.Viability of the Islamic State l12
2. Structure of the lslamic State r28
3. Functions of the Islamic State ls2

A page from Tashqand *py of muElaf 'U!!m:inl

appearing against page 59

A page from Catalogu e of nnsdltf *nb' appea-

ring against page 6l

Facsimile of the letter of Dr. al-Faruqi appearing

against page ll2
 Dr. rshtiaq Husain *::ll'ff"o,rlf"""rsity
under the authority of or Karachi
the Uriversity. ,
rr *+9lcfll9lll-/*4
Copyright rese.vered.
No part of thls book
may be transfated or -;;;
reproduced i"
form, by print, photo prilt,
any other mearui, without ,icrofifm
the
or
written
q#E,i$&#t'&
permission of the
University of Karachi. , <t7
@(i1,:*S e,$trfi1 P 51
FIRST EDITION TIET ,

"Certainly We have set thee (O Muhammad)

on a clear road of (Our).Commandment;
so follow it, and follow not the whims of
Sofb tolaDrl n e,?Fl-.Abroorl those urho know not':
Priec: t6
llurtl nle rrd f,s aYat 18
I Ofl. Abroacl I I - Surah alJathiYah,
I

Bureau of Composition, Compilation

end frarntatioq
University of J(arachi,
Karachi-f2, pakistan

PRINTEDAT@
URDU BAZAR, XNNECHI
 H
Dr. l.H.Qureshi Memorial Lectures

WARI%H,
UMMAIH
r and
KHILAFAH
Lectures by
Dr. Halil Inalgik
Dr. Muhammad hbd al-Ra;uf
-
Dr. lsm5'il Reii al-Fii'rfiqT

edited bY
Yusuf Abbas Hashmi

Dr. fshtiaq Husain Qureshi Ghair

University of Karachi