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Rubina Feroze Bhatti (Urdu: رو بینہ فیروز بھٹی; born 1969) is a Pakistani human rights activist, peace activist and leadership consultant. She is a former member on the country's National Commission on the Rights of Child where she represented Punjab province. [1]
Social justice is justice in relation to the distribution of wealth, opportunities, and privileges within a society where individuals' rights are recognized and protected. [1] [2] In Western and Asian cultures, the concept of social justice has often referred to the process of ensuring that individuals fulfill their societal roles and receive their due from society.
The Objectives Resolution (Urdu: قرارداد مَقاصِد) was adopted by the Constituent Assembly of Pakistan on March 12, 1949. The resolution proclaimed that the future constitution of Pakistan would not be modeled entirely on a European pattern, but on the ideology and democratic faith of Islam.
Originally the Concept of Justice within the Qur’an was a broad term that applied to the individual. Over time, Islamic thinkers thought to unify political, legal and social justice which made Justice a major interpretive theme within the Qur'an. Justice can be seen as the exercise of reason and free will or the practice of judgment and responsibility.
The Pashtun Tahafuz Movement (PTM; Pashto: پښتون ژغورنې غورځنګ, Paṣtūn Zhghōrənē Ghōrźang; Urdu: پشتون تحفظ تحریک, Pashtūn Tahaffuz Tehreek lit. ' Pashtun Protection Movement ') is a social movement for Pashtun human rights based in Khyber Pakhtunkhwa and Balochistan provinces of Pakistan.
Tarjuman al-Sunnah (Urdu: ترجمان السنہ) is a four-volume hadith work by Badre Alam Merathi in Urdu. In this work, he systematically organizes a variety of hadiths under specific chapter headings, primarily focusing on matters of belief. [1]
In their writings, Sadr and the other authors "sought to depict Islam as a religion committed to social justice, the equitable distribution of wealth, and the cause of the deprived classes," with doctrines "acceptable to Islamic jurists," while refuting existing non-Islamic theories of capitalism and Marxism.
The emergence of solidarity in social law can be thought of as being based on the norm of collective provisioning as the foundation of social justice. On the other hand, it can be argued that the justification for social regulation and solidarity is not necessarily a positive normative logic, but rather general civil rights.