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Rawalpindi

Rawalpindi   Punjabi also known as Pindi, is a city in the Pothohar region of Pakistan near the country's capital city of Islamabad, in the province of Punjab. Rawalpindi is the fourth largest city in Pakistan after Karachi, Lahore and Faisalabad. In the 1950s, Rawalpindi was smaller than Hyderabad and Multan, but the city's economy received a boost during the building of Islamabad (1959–1969), during which time Rawalpindi served as the national capital and its population increased from 180,000 at the time of independence to over 4.5 million in 2007.Rawalpindi is in the northernmost part of the Punjab province, 275 km (171 mi) to the north-west of Lahore. It is the administrative seat of the Rawalpindi District. The total area of the city is approximately 108.8 square kilometres (42.0 sq mi). Rawalpindi is the military headquarters of the Pakistani Armed Forces.
Rawalpindi, named after Raja Pindi, is a bustling city on the northernmost part of the Punjab province, strategically located between the North-West Frontier Province and Azad Jammu and Kashmir. Many tourists use the city as a stop before traveling towards the northern areas. Rawalpindi is also a prime destination for the expatriate community of Azad Jammu and Kashmir. Numerous shopping bazaars, parks and a cosmopolitan population attract shoppers from all over Pakistan and abroad. The city is home to several industries and factories. Islamabad International Airport is actually located in Rawalpindi and serves both cities.

1. Gujar Khan
2. Potohar (Southern Rawalpindi)
3. Taxila Tehsil
4. Rawal (Northern Rawalpindi)
5. Kallar Syedan
6. Kahuta
7. Kotli Sattian
8. Murree

Islamic Finances

If you’re Muslim and are concerned about financial products that comply with Sharia Law, there are more and more options available to you today. The first Islamic bank in the UK, the Islamic Bank of Britain, opened its headquarters in Birmingham in 2004, offering a range of products and services such as pensions, mortgages and loans.

The main requirement for financial products and services under Sharia Law is that they neither charge interest nor pay it out, as making money from money is considered usury, and that they do not invest in companies that are deemed unethical, such as those connected with alcohol, tobacco, pornography or gambling.

What often happens when providing loans is that the bank will purchase an item for the customer at a set price and rent it or sell it to them, with repayments made in instalments. The bank makes its money by levying a charge on the customer’s payments.

With investments, Islamic finance works on the basis of sharing the risk as well as the reward. Both the customer and the bank agree on terms for sharing the risk of any investment and split any profits equally between them.

The four main modes of Islamic banking are known as murabaha, where a purchase is made by the bank and re-sold to the customer without any interest payments; musharaka, a partnership in which the rewards and risks – i.e. the profits and losses – are shared by both the bank and the customer in an investment; mudaraba, where someone places their investment in the hands of an expert who invests for them and shares the profit but doesn’t bear the risk of any losses; and ijarah, a rental agreement made in order for the customer to obtain goods, in which rental payments are made over a specified period and the bank reclaims the goods at the end of it.

Many of the high street banks offer Islamic products, and there are some Middle Eastern banks with branches in the UK that provide financial products and services suitable for muslims.

Trust funds

The government introduced child trust funds in 2005 to help new parents to start saving for their child’s future. Upon the birth of a child, they are given £250 in vouchers to invest on their behalf, and an additional £250 on the child’s seventh birthday. Additional contributions of up to £1,200 can be made annually, and the money can be invested in savings accounts or in stocks and shares, or a combination of both (a stakeholder account).

A Sharia-compliant child trust fund is also available for the children of Muslim families, and is provided by the Children’s Mutual. It’s a stakeholder account, which invests in the stock market until the child turns 13 and then transfers the funds into a savings account or lower risk investments such as government bonds. This aims to reduce the impact of any stock market slumps in the run-up to their 18th birthday. All investments are made in funds that don’t compromise Islamic principles, and no interest is paid on the savings.

Mortgages

As mortgages are interest-charging loans, they are not considered acceptable to the Islamic faith. However, as most people can’t afford to pay cash to buy a property outright, there is a demand for Sharia-compliant mortgages among the Muslim community. Many high street banks now offer such products, as does the Islamic Bank of Britain. An Islamic mortgage normally works by means of ijara, a leasing agreement in which the bank purchases the property on behalf of the customer and charges rent to them (including a handling fee) until the purchase price is repaid, at which point the customer owns the property outright. As with other mortgages, the bank retains the rights to the property until this point.

Bank accounts

To comply with the Islamic faith, bank accounts should neither charge nor pay interest. This normally means that there will be no overdraft or credit card facilities on current accounts, and that savings accounts invest money to make a profit rather than receive interest on it.

Pension schemes

A few financial organisations now offer Islamic pension schemes, allowing Muslims to invest for their retirement without having to compromise their beliefs. Such schemes invest only in funds considered to be ethical under Sharia Law – i.e. no investment in companies involved in alcohol, tobacco, betting or pornography, or any companies such as banks that profit from charging interest. If any dividends arise as a result of business involvement in any of these areas, the money is ‘purified’ by giving it to charity rather than awarding it to those investing in the scheme.

Islamic Society

The social part of the Divine Revelation provides us with laws intended to guide the course of social evolution. Islam has developed a political Organization based on eternal principles of the Quran. Since these principles have their source not from any human intellect but delivered by Divine Wisdom, where men when obey them are obeying God but not any individual or system. In the Islamic society all men are equal in the eyes of the law. It is a community of free and equal persons, owing commitment to God and obeying His laws. But when analyze the scenario it comes up with another angle. We have seen that human being has two identities, the self and the body. The relationship between the two selves is close and intimate. But while the body is incessantly changing the self is getting stability. The ultimate spiritual basis of all life, as conceived by Islam is eternal and reveals itself in variety and change. A society based on such a conception of reality must reconcile in its life, the categories of permanence and change. It must possess eternal principles to regulate its collective life as a foothold in the world of perpetual change. But eternal principles, when they are understood to exclude all possibilities of change which according to the Quran is one of the greatest signs of God which tend to immobilize what is essentially mobile in its nature. The law laid down in the Quran is absolute and dynamic in nature to cater both permanence and change; None has the authority to make any change in these laws (6: 116)

What these permanent and eternal Laws do? It demarcates the boundary line of what is lawful "limits" in the terminology of the Quran which no one has the right to transgress. Within the boundary line, however we are free to frame such supplementary laws as the needs of the time require. These supplementary laws are of course subject to change and are to be enacted and revised by the representatives of the people "decide their affairs through mutual consultations and according to Divine Laws" (42: 38). While following the limits set by the Quranic laws, Islam upholds free and tolerant democratic activity. The Quran even leaves man free to devise his own consultative machinery. The form which consultations are to take will depend on the convenience of the people.

As regards the eternal and unalterable Law which sets a limit to the legislative activity of the Islamic democracy, the Muslim community (Ummah) is fully committed to it. It cannot break from its moorings. No one can claim the right to deviate from the laws laid down in the Quran for personal gains. We also cannot rule out the possibility that majority and unanimous decisions could be wrong. Such wrong decisions may not do much harm if they are not against the ethics of human respects. Social stability will be assured only if the legislature exercises its powers within the framework of permanent fundamental principles laid down by Quran. If this framework is rejected, it will cease to be an Islamic society. Within this permanent framework, change is not only permissible but advisable. The conditions of life are always changing and the constitution of the state and machinery of the government should also be revised and brought up to date. It is obvious that in such a system permanence and change are reconciled. The Islamic society is both stable and progressive. It rests on the firm foundation of eternal principles but men are free to create whatever superstructure they like on that foundation. To do good to others is an unalterable moral principle, but the way in which we can do well to others will depend on the particular circumstances of the time. The first cannot be left to the people but the second should be decided by them. We must bear in mind that progress is a change that brings the system nearer to perfection. It is change which is preserving the values achieved, includes them and raises them to a higher level.

Workplace Spirituality in Pakistan

We must understand the reason why we are here in this world. There is a reason, a purpose of us being here because without a purpose we will not exist. There is a purpose for which we were created and connected with each other. This purpose connects us, pulls, guides, thrives us and it is the purpose that binds us together. What is that purpose? A purpose that is strong enough to keep us alive even in the toughest time of our lives. A purpose that gives us hope and strength to keep going when we are about to get disappointed.

We have seen a number of physicians and doctors who did their medical science degrees from the most reputed medical and health universities. Who are specialized in their field of medicines, have written a number of research papers and books but they are not very well known for curing a disease. They are very well educated and have very sound knowledge of human body. They are good teachers and professors but they are not gifted with the art of healing people.