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This research aims to shed light on the life and contributions of Sheikh Abu al-Tahir Isma'il ibn Khalaf ibn Sa'id al-Sarraqusṭī al-Andalusi (d. 455/1063) in the field of Qur'anic readings. Despite his significant influence, biographical accounts have lacked detailed information about him. Employing an inductive approach, the study examines biographical sources discussing his life and scholarly endeavors. He lived during a flourishing period of Qur'anic studies in the fifth century Hijri, traveling from Andalusia to Egypt to pursue knowledge and becoming proficient in the seven canonical readings. Notably, he authored valuable works such as "I'rab al-Qur'an" and "Al-Ikhtifā' fī al-Qirā'āt al-Sab'", which simplified and elaborated on the science of Qur'anic readings, making it accessible for both beginners and advanced scholars. His works became fundamental texts in Egypt and beyond, guiding scholars and students alike for centuries. Overall, this research illuminates the significant role Sheikh Abu al-Tahir played in advancing the study and practice of Qur'anic readings during his lifetime and beyond.

Madrasas, traditionally known as centers of Islamic learning and play a pivotal role in educating and shaping the religious and social fabric of Muslim communities around the world. This critical analysis examines the dual role of madrasas in providing religious education and fostering social services within their communities. This research begins by delineating the historical foundations of madrasa and its adaptation in contemporary contexts. It scrutinizes the pedagogical methods employed in religious education, assessing their efficacy in transmitting Islamic teachings while addressing modern educational standards. Furthermore, this study evaluates the extent to which Jamia Irshad Uloom Marek engaged in social services, including educational services, publication services, preaching services, social services and political services. This research also explored the services of some important Ulemas, Qaris and Hafiz Quran who educated from the institution of Jamia Irshad Uloom Marek and their services. Besides, this study also provides and insight into critical analysis of curriculum standard and critical analysis of the social and religious services given by Jamia Irshad Uloom Marek. Through a synthesis of descriptive analysis seeks to offer insights into the transformative potential of Jamia Irshad Uloom Marek beyond religious education, highlighting their role as catalysts for social cohesion and communal well-being. This study aims to inform policymakers, educators, and religious leaders on strategies to enhance the holistic contributions of madrasas to their communities in the 21st century in general and Jamia Irshad Uloom Marek in particular. The findings of this research suggests that the foundation of Jamia Irshad Uloom Merik was laid in 1953 by Wali Kamil Qutb-ul-Aqtab, Imam Awaliya Hazrat Maulana Sayyin Hamdullah Halejawi. Jamia Irshad al-Uloom Marek has a professional and religious relationship with the Sunni Hanafi Deobandi Ahl-e-Sunnah Wal-Jamaat from the foundation of the madrasa until today. The findings of this study further pinpoint that this institution has been a hub of Islamic teaching and produced number of Ulemas, Qaris, and Hafiz Quran in the region as a whole.

This paper focuses on the contribution of Asghar Ali Engineer’s services, views and his methodology of liberation and emancipation of human beings from unreasonable shackles of religious restraints through dialogue, as the best method for liberation from all sorts of sufferings and troubles, with the references to modern Quranic exegesis and the traditions of the prophet Muhammad (PBUH). He contributed in praxis for the settlement of socio-religious and communal issues and had the vision to reduce the disputes and differences of such clashes through dialogue. He argues that the Quran condemns the superiority of one’s race and faith, and it determines to liberate people from injustice, oppression, and inequality. He concludes that the message of the Quran is, first, to liberate people from suffering, and second to build the good relations with other people of faiths. The Quran, according to Engineer, suggests that there is no compulsion in religion, he openly invites for dialogue to understand and respect each other to build communal, cultural and religious harmony and peaceful coexistence.

Present research aims to study the representation of Islamic faith as portrayed in a Pakistani female fiction writer Bapsi Sidhwa’s two novels: Ice Candy Man and The Bride. For this, the study follows Pierre Bourdieu’s Theory of Practice which includes habitus, capital and field. The study focuses on the representation of Islamic faith and application of Islamic virtues during socialisation of men and women as practiced in a Muslim society. Following textual analysis method, the study finds out that the habitus of agents from both novels is socialised according to their religious faith viz. Islam. Society practices different rules based on agents’ faith which mainly shows the influence of their capital and field. The habitus makes agents’ dispositions which are socialised and are strongly documented in their daily practices as Muslims.

Misunderstanding the relationship between Islam and science often happens as a result of distorting meanings of important terms within their contexts. What kind of Islam? What category of science? These issues become important when we try to connect these two domains. This article probes into the epistemological dimensions of science with respect to Islamic perspective, looking at the ethics, societal and intellectual contributions made by Islamic scholars such as Avicenna (Ibn Sina), Al-Haytham and Al-Khwarizmi. It shows that Muslim scientists have achieved so much in earth sciences, medicine, mathematics and geometry; thereby making Islamic Intellectualism beautiful. To this end, this study adopts an exploratory survey design which is supported by content analysis. Thus, the research on Islamic Sciences will be reoriented in view of contemporary scientific discourse.

One of the most captivating stories in the Holy Quran is that of Prophet Yusuf (peace be upon him). This narrative begins with the mysterious disjointed letters (Muqattaʿat), which symbolize the beautiful names of Allah. For instance, the letter "Alif" signifies Allah, "Lam" denotes Latif (the Subtle), and "Ra" represents Rahman (the Merciful). The true meaning of these disjointed letters is known to the Prophet Muhammad (peace be upon him) and our revered saints, who receive this knowledge from the Prophet's blessed presence. Occasionally, these letters reveal their secrets directly to the saints. Surah Yusuf spans the twelfth and thirteenth parts of the Quran, and it is celebrated as the "best of stories" (Ahsan al-Qasas) due to its exquisite narration. This surah is unique because it tells a complete story from beginning to end within a single chapter, entirely dedicated to the story of Yusuf. The surah narrated Allah's immense grace and blessings upon His grateful servants and is named after the honorable Prophet Yusuf (peace be upon him), whose story it recounts. The Quran magnificently narrates many stories of the prophets, each aspect of their lives filled with immense goodness and guidance. However, the title "Ahsan al-Qasas" is reserved exclusively for the illustrious life story of Yusuf, the Truthful (peace be upon him). His life story is rich with invaluable truths and is rightly called Ahsan al-Qasas, as the Quran itself refers to it. This surah tells the life story of a sacred personality whose purity and greatness are associated with the holy and pure character of the Seal of the Prophets, Muhammad (peace be upon him). Surah Yusuf describes the radiant beauty of a figure granted perfect beauty by Allah Almighty, thanks to the benevolence of the beloved Prophet Muhammad (peace be upon him), the distributor of beauty. This surah encompasses the completion of humanity, highlighting Islam's comprehensive political system and state and economic principles, which are so beneficial that even non-Muslim nations can implement them without hindrance. This is the true beauty and truth of Islam. We must remember that success and achievement in this world depend on knowledge, skill, continuous effort, and persistent action, not merely on religion and spirituality. Accepting the universal truths of Islam, combined with knowledge and skill, brings about results and benefits, not just changing one's religion. Islam obligates the state to establish social and economic justice, eliminate oppression and exploitation, and uphold moral values. Once moral and legal values are established, the system of punishments protects them. Values cannot be instilled in a society devoid of them merely through punishments.

The purpose of this paper is to analyze the digitalization of Islamic knowledge with respect to advantages and limitations with particular reference to the computerization of religious texts and education. Moving from manuscripts to the e-formats has reinvented the way Muslims and Muslim scholars use, preserve and practice, sacred texts including the Qur’an, the Hadith and Fiqh / Islamic law, governance. However, while this was an encouraging trend that made Islamic scholarship more approachable and protect the youth, it also poses some ethical issues. The introduction of Islamic education for a fee such as Islamic Studies and the use of subscription-based platforms has brought the question of whether religious information is still sacred or if it can be put willing in a monetary exchange system. This paper concentrates on the issues of censorship highlighting the desire of the audience to develop such content while there are concerns of its moderation. Moreover, the emergence of new digital channels brings up important concerns regarding safety and confidentiality. The paper explores the danger of breaching privacy and the abuse of personal data pointing to the necessity and effectiveness of a policy against such issues. The role of Artificial Intelligence (AI) and Machine Learning (ML) towards improving efficiency of translations or automated validation of Hadiths is also discussed. There is no doubt that all these innovations can contribute immensely to the development of knowledge and research in the area of Islam. However, there is a need to use them in just or right manner to avoid trustworthiness, correctness and purity of Islam. At the end of the day, being exposed to globalization influences should not incite alteration in the fundamentals and values of Islamic principles and practices. The longstanding concerns with regard to ethical issues and the use of technology do not mean that the digitization of Islamic knowledge cannot protect the vast intellectual and spiritual heritage of Islam for the coming generations, making it genuine and relevant in a fast developing digital society.

The present piece of writing discusses about the outstanding military tactics of Prophet Muhammad that are applicable to complexities of warfare in contemporary times. The prophet was not only a strategic genius but also tender-hearted military general who worked towards permanent peace. Besides winning many wars like Badr, Uhud and Khandaq due to good tactical thinking, he had understanding of human nature and life itself. This rapid adaptation time under dynamic circumstances, foreseeing the enemy’s tactics by a little insight and upliftment of soldiers through the idea justice as well as goals laid down by him is still relevant in present day military operations that were never religiously tolerant until they kill every single weak group’s member during which settling for peaceful coexistence has been defined over a long term. These principles are timeless in an intricate world with battles dominated patterns throughout its narrative history. they tell us that real battlefield leaders are not those who have great armies alone; they entail wisdom, moral principles plus everyone’s welfare. Through historical narratives this research aims at showing how today’s military leaders can derive inspiration from Prophet’s methods that lead them into victory as well as humanity.

The noble Prophetic tradition (Hadith) has faced vigorous attempts of manipulation and falsification by enemies of Islam. The movement of "Wudu'" (fabrication) emerged, threatening this significant aspect of Islamic heritage with distortion. However, scholars have diligently scrutinized, criticized, and distinguished authentic Hadith from fabricated ones, largely succeeding in their mission."Science of Criticism and Authentication" is one of the esteemed sciences of Prophetic traditions, which delineates the ranks of narrators and identifies weak or reliable narrations using specific terminologies and concepts recognized by scholars. Precision in formulation and determination of significance plays a crucial role in the critique of the chain of transmission of the noble Hadith. Scholars' opinions may diverge in the criticism (jarh) and rehabilitation (ta'dil) of narrators, as some deem a narrator to have been morally corrupt and thus criticize them, while others believe they have repented and therefore rehabilitate them. When criticism and rehabilitation conflict without reconciliation, scholars express varied viewpoints on the matter.

The woman has a central role in any society. The main role of women could never be denied in ancient cultures. In ancient times, women did not get the status she has today, but religion has played a major role in the current situation and freedom of women. The main religions of the world; Christianity and Islam also speak about women, but there is some difference in the status of women in both. The Quran uplifts the status, but the Bible degrades the status. Such as Eve was found guilty of eating the fruit of the forbidden tree and women were also punished for the sin of Eve till the Day of Judgment. There are other discriminations like women are not given the right to be educated, widows are not allowed to remarry. She also does not have the right to get an inheritance from her parents. On the other hand, the Quran gives her the right of education, inheritance, equality, and pity.

The article aims to discuss some of the key components of Syed Ahmed's naturalism as a framework for understanding human growth, especially in the area of education within the framework of revealed text. This may make it easier to comprehend his modernist idea of education and naturalism in the context of Islam (as revealed in the book), and it may also help one recognize that, as long as one stays true to the core teachings of Islam, Islam is not a barrier to advancement. In the first section, I will briefly discuss some of the currents in naturalism that were put forth by Western philosophers in Europe during the nineteenth century (West) as background to illustrate how it differs from religious naturalism that was motivated by revelation and elaborated by Syed Ahmed. In the next part, I shall contend that Syed Ahmed's naturalistic argument is not an attempt to replace God with nature, but rather an attempt to establish a system for offering a rationalistic explanation of Islam. In contrast to his counterparts in the West, Syed Ahmed bases his theory of nature on the revealed text. Therefore, in my opinion, he believes that nature is a creation of God, much like the universe, humans, and other creatures, and that it is not real in and of itself. It implies that nature is constantly subject to the laws established by God and has no purpose when apart from its creator. The aforementioned points are not only beneficial for broadening one's understanding of Syed Ahmed's naturalism, but they are also essential for demonstrating how one may infer a modernist philosophy of education based on his naturalism.

This article examines the development of the practices and beliefs of religion in Islamic countries, starting from the Umayyad and Abbasid dynasties up to the present day. It highlights the continued influence of Sharia-based administration and the difficulties faced by secular and liberals using qualitative research methodology. The study commences with an examination of early Islamic clans, such as the Umayyads and the Abbasids. The Umayyads were renowned for their immense power and their efforts to consolidate Islamic administration. Abbasids were a family that made notable contributions to science and culture while also exerting power over religion. The research aims to explore how these historical periods established fundamental principles and behaviours that still have an impact on contemporary Islamic political traditions. Progressing in a sequence of events, the paper examines the contemporary political situations of nations such as Iran, Saudi Arabia, Turkey under Erdogan, and Pakistan. It emphasizes their commitment to religious legislation and their differing levels of adoption of modern progressive ideas. The paper explores the socio-political processes that define modern Islamic communities, including traditionalism, hostility towards opposition, and a tendency towards autocratic administration. The paper suggests promoting a healthy religious perspective, including campaigning for acceptance, encouraging debate within spiritual platforms, and combining contemporary learning with traditional beliefs. These strategies seek to find a balance between traditional Islamic values and the requirements of modern global issues, promoting a peaceful coexistence of religious beliefs and societal advancement.

The article investigates the interplay between religion and science using the Holy Quran as a framework. It explores the past relationship and clashes between the two, emphasizing contemporary Western intellectuals' view of them as irreconcilable. The research then focuses on Muslim intellectuals' perspectives, highlighting a broader approach grounded in Islamic theology. Using qualitative methodology, the article discusses the Islamic notion of science and the natural world, viewing the Quran as a source of wisdom that supplements scientific research. It examines Quranic passages on wisdom, showing how investigation and intelligence are essential in both spiritual and scientific endeavors in Islam. The research also addresses the concepts of Al-Khalq (creation) and Taskhir-e-Kainat (subordination of the cosmos) in the Quran, presenting scientific investigation as a way to understand God's creation. It contends that extensive knowledge, encompassing belief and logic, might resolve the clash between religion and science by examining crucial Quranic segments. The study ultimately suggests that the connection between religion and science, rather than being confrontational, can be mutually beneficial from an Islamic perspective, offering a logical structure for combining scientific investigation with spiritual understanding.

This article explores a combined approach of Qur’ānic counseling with psychotherapy to deal with the process of trauma recovery by highlighting spiritual wisdom with evidence-based psychological interventions. Trauma can leave deep wounds inside a person, affecting their mind and emotions. To heal these wounds, we look at two different approaches: Qur’ānic counseling and psychotherapy. The Qur’ān, a holy book in Islam, offers guidance and wisdom on how to cope with difficulties and find strength in hard times. Stated Allah Almighty in the Holy Qur’ān "And We send down of the Qur'an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss," (Qur’ān, 17: 82). Islamic teachings provide wealth of insight and direction for dealing with adversity. Psychotherapy, on the other hand, offers strategies for understanding and managing trauma-related symptoms to help people overcome their psychological struggles. By combining psychotherapy with Qur'ānic teachings, a holistic approach to trauma recovery is created. This integrated method uses proven psychotherapy techniques and spiritual guidance from the Qur'ān to support trauma survivors effectively. Overall, this article aims to show how blending spiritual guidance with psychological support can offer hope and healing to those who have experienced trauma.

The relevance of religious precepts in preserving nature has increased dramatically because of the worsening ecological conditions and the effects of global warming. The present research explores the concepts of ecological responsibility that appear in the Quran and Hadith, assessing their applicability and significance in the modern world. The aim is to clarify the fundamental connection between ecological morality and Islamic teachings, so adding to the conversation on protecting the planet and long-term growth. This study especially attempts to find and analyze Hadith and Quranic passages that highlight the preservation of the environment, evaluate their applicability in the modern era for advancing long-term viability and create strategies for incorporating these lessons into green laws and activities. A qualitative strategy is used, fusing correlative research and analysis of material. The article attempts to show how Islamic ideas can guide and improve preservation of the environmental activities, bridging the disparity between faith-based beliefs and modern environmental habits. The study highlights the theoretical potential of Islamic ecological morals to support worldwide sustainable development goals by placing identified rules within Islamic jurisprudence (fiqh) and legal principles and creating helpful suggestions for decision-makers, theologians, and environmental activists. The overall objective of the research is to promote more environmentally friendly and peaceful coexistence with nature by encouraging Muslim communities and others to recommit to the ecological preservation ideals outlined in the Quran and Hadith.

The current study planned to investigate quality assurance in higher education by analyzing teachers’ content competence and instruction delivery at the university level. The objectives were to identify the content competence and instructional delivery among university faculty. The sample comprised 1550 scholars from the five public sector universities in the province of Punjab. It was a mixed-methods study. QUAN quall [deductive-sequential design] was used. The researcher developed the instrument titled Teachers' Content Competence, and Instruction Delivery Survey [TCCIDS]. Both groups of male and female students did not differ in their perceptions of the content competence and instructional delivery as perceived by students. The predictors of teachers’ instructional delivery predict an 80% change in quality assurance practices.

This qualitative research seeks to address the political and Islamic discourses of Shah Abdul Latif Bhittai – an esteemed poet and philosopher of Sindh – on the rise of European colonialism in the Subcontinent. European colonialism was a threat to an established Muslim rule and a separate identity of Muslims in South Asia. The study incorporated thematic analysis to interpret the metaphors, narratives, and symbols fused by Shah Latif in his poetry to comprehend his philosophy of early call for resistance against the upsurge of European companies in the region. Through intensive assessment of Latif’s literary work – particularly his indispensable work ‘Shah Jo Risalo’ – the study identified themes associated with the continuation of culture, national identity, and insolence of foreign intrusion. Integrating the thematic analysis approach, the research enterprise expounds on the ideologies, narratives, strategies, and objectives of Shah Abdul Latif Bhittai to resist European imperialism in the region. The Sur Sarirag and Sur Raamkali have been reviewed and interpreted to address the main theme of this study. The findings of the study reveal that Bhittai’s early call for national resistance against the gradual growth of European imperialism is a beacon for national resistance and consciousness in the history of the South Asian region.

Concerning the alarming pace of environmental pollution globally, it is crucial to consider any points of view, especially faith-based perspectives, to tackle this complex situation. This research analyses the current consequences of Islamic environmental regulations, specifically examining jurists' views on ecological sustainability, private property, and penalties for individuals causing environmental damage. Scholars in the Islamic faith have expressed different judgments and concepts regarding environmental pollution. The instructions cover conserving the planet, securing private belongings, and outlining penalties for individuals harming their surroundings. The article analyses how jurists handle ecological problems within Islamic law by drawing from conventional Islamic legal texts and modern interpretations. The investigation uncovers a variety of legal decisions that highlight the significance of ecological preservation as a matter of faith and ethical need. Jurists emphasize the interdependence between humans and larger ecosystems and promote ethical handling of earth's resources. Moreover, they emphasize the concept of transparency, stating that people are responsible for the outcomes of their choices in their surroundings. This article aims to clarify the legal viewpoints on environmental pollution to enhance current debates on environmental ethics and policy development. The importance of Islamic jurisprudence in dealing with current environmental issues is highlighted, emphasizing the need for more focus on the moral aspects of protecting the environment in various cultures and religions. Eventually, it supports an integrated strategy that combines moral, legal, and theological factors in protecting the earth for subsequent generations.

Shaikh Shanqīṭī has been well known for his Encyclopedic, versatile, and scholarly personality. He has contributed in almost every field of Islamic studies, from Tafsīr, ʾUṣūl al-Tafsīr, Ḥadīth, Muṣṭalah al-Ḥadīth, Fiqh and ʾUṣūl al-Fiqh to ʿIlm al-Kalām. He has been famously known for His commentary on Quran named: “ʾAḍwāʿ al-Bayān fī Tafsīr al-Quran bi al-Quran” which is considered one of the best commentaries on the interpretation of Quran with the Quran. Although, this aspect has been considered by other commentators, interpreting every ʾāyah being restricted within the Quranic context, is the salient feature of this commentary. Another aspect that needs to be highlighted from this Tafsīr is the approach of Shaikh Shanqīṭī to consider a Ḥadīth reliable. He is the unique in applying this method in a way that he considers many things to strengthen a Ḍaʿīf Ḥadīth (weak) so be reliable. by doing this, he considers other branches of Islamic Studies playing their role in the process of Ḥadīth authentication. In fact, this approach is different from Muḥaddithīn (Ḥadīth scholars), who usually consider only ʾIsnād (chain of transmitters) to strengthen a Ḍaʿīf Ḥadīth. In this article, we will be trying to explore this aspect and highlight all those standards that can be considered to strengthen a Ḍaʿīf Ḥadīth from the perspective of Shaikh Shanqīṭī.

Every region has its customs and traditions. In Muslim society, these customs and traditions can be followed in the light of Islamic teachings and these must align with the principles of the Quran and Sunnah rather than clashing with them. However, due to various reasons, the culture of other nations steadily began to influence Muslim customs and traditions. This outside influence greatly impacted death-related rituals. Although Islam has already provided Muslims with simple, easy, dignified, and comprehensive guidance about death rituals despite many people are seen to be following non-Sharia rituals as mandatory customs. There have been numerous discussions and debates among people about these so-called death rituals and their legal status in Islam. In this regard, some research work has been done on this topic at national level in Pakistan; however, there has not been sufficient research work carried out on this topic in the province of Sindh. Hence, this topic was chosen to elucidate the Shariah status of death rituals at the regional level. The current death rituals in Khairpur Mir's have been researched and evaluated with Shariah arguments and an attempt has been made to differentiate between the rituals that are in accordance with the teachings of the Qur'an and Sunnah and that are contrary to the spirit of the teachings of Islam and shariah. During this research, it was found with the Shariah arguments that some death rituals were in accordance with the teachings of the Quran and the Sunnah imposing certain conditions whereas most of the social death rituals were found to be illegal and unfounded in Islam.

Islam is unique in providing equal opportunities for both women and men. Women in Muslim societies have historically played pivotal roles in advancing society across various fields. In jurisprudence and literature, Muslim women have made significant contributions, with scholars documenting their achievements. They have also excelled in education and medicine. Additionally, Muslim women have actively participated in Islamic culture, science, and technology. Examples include Zubaidah bint Ja`far ibn Mansur, known for her construction projects; Sutayta al-Mahamili, a renowned mathematician; Dhayfa Khatun, skilled in politics and administration; and Fatima al-Fihri, founder of the world's oldest university. Marian al-Ijliya is celebrated for inventing the astrolabe. While many historic Muslim women made notable contributions, some in the 21st century continue this legacy. Figures like Bina Shaheen Siddiqui in medicine and agriculture, Samira Ibrahim Islam in pharmaceuticals, Farkhonda Hassan in geology, and Dr. Adeeba Kamarulzaman in infectious diseases stand out. Highlighting these achievements is crucial, countering misconceptions about Muslim women and their contributions, especially amid stereotypes linking Islam with female oppression and terrorism.

Abstract Shah Abdul Aleem Siddiqui (1893-1954) was one of the most prominent scholars and prolific Islamic presenters of the Subcontinent. His proficiency in various disciplines of Islamic knowledge is matchless. He was at the same time a scholar, spiritualist, philosopher, writer, and preacher of Islam. He had made a great contribution in Islamic literature in Arabic, Urdu, and English languages. He traveled continuously for 40 years to all parts of the world to spread the Islamic knowledge and spiritual message of Islam. He established many organizations and institutions for Islamic education and spreading Islam in various countries of the world. He was recognized to be a great scholar, a Sufi, and praiseworthy man by his contemporary renowned scholars of world. This article is intended to acknowledged the contributions of Shah Abdul Aleem Siddiqui and article also contains a comprehensive view of Siddiqui`s name and lineage, birth, his teachers, students, his works, contributions, and remarkable position among the scholars of his age.

No doubt, Sindh has received a distinctive position as the first land in the sub-continent, where the light of Islam spread all over. The region of Sindh has produced many Muslim scholars who were famous all around the Islamic world. One of them was Sheikh Muhammad Hayat Sindhi (d. 1163 A.H). He was one of the most distinguished Islamic scholars, jurists, and prolific authors of the Hanafī School of jurisprudence from Sindh. He was widely regarded as one of the foremost experts of Hadīth and jurisprudential studies, as well as other religious disciplines including Islamic literature. Sheikh Hayat Sindhi was born in Sindh, He acquired basic early education from his father, and after that, he went to Thatta and received education from Muhammad Moin Thattavi and other renowned scholars of Thatta. Then he migrated to Harmain Shareef for higher education in Islamic disciplines. He chose to live in Madinah and started teaching at Masjid e Nabvi. He continued teaching of Hadith for 24 years in Masjid Nabvi at Madinah. He wrote many books on various topics of Islamic studies and the social problems of Muslim society. His books are well known and important amongst Islamic scholars, His books are rich with wisdom, etiquette and ethical values that have been abstracted and retrieved from the Holy Qur’an, Hadiths and jurisprudential approaches of prominent scholars and intellectual evidence. This study focuses on the brief biography of Sheikh Hayat Sindhi and his work in various fields of Islamic knowledge. This study is also undertaken in response to the deep sense of admiration and appreciation for the books of Sheikh Hayat Sindhi.

This study aims to elucidate the Prophet's prophecy regarding the opening of Jerusalem, a part of the unseen knowledge bestowed by Allah upon His Prophet as a compelling proof of his prophethood. This study revolves around two main axes: firstly, the history of Jerusalem, demonstrating its Islamic Arab identity, and the corruption perpetrated by the Jews in the land, leading to their destruction by divine decree. Secondly, it examines the entry of Jerusalem into the protection of Islam and the establishment of its spiritual connection during the Prophet's Night Journey, alongside prophetic traditions heralding its opening and their interpretations, the subsequent conquests and reconciliations with its inhabitants under specific conditions, the Crusader occupation, its liberation by Salah al-Din al-Ayyubi, its subsequent fall to the Crusaders again, and the reasons behind it.

The comprehension of the Holy Qur'an holds direct relevance to humanity. However, elucidating how an ordinary individual can directly fathom the Holy Qur'an raises pertinent questions. Considering the present state of the educational system and the intricacy of Islamic sciences, which are characterized by their complexity, difficulty, and long-term nature, the challenge becomes evident. Presently, a concerted effort is underway to devise a more accessible and engaging approach that diverges from the complexities inherent in the conventional teaching system. This innovative endeavor involves categorizing commonly used words in the Holy Quran into groups, facilitating a more streamlined memorization process and consequently easing the journey of understanding the Qur'an. Moreover, a subset of individuals has undertaken the task of elucidating Qur'anic pronouns utilizing the more advanced Total Physical Interaction (TPI) method, surpassing the initial approach in sophistication. Another contemporary technique involves clarifying the prefixes and suffixes of Qur'anic words through the strategic use of colors and symbols. This modernized method aims to enhance comprehension based on the root word, enabling readers to grasp 65% to 70% of the Qur'anic meaning by directly engaging with the text. Despite the uniqueness and modernity underpinning these initiatives, it remains premature to assess the extent to which these modern teaching methods have effectively facilitated the common man's understanding of the Qur'an. This research article critically evaluates the aforementioned techniques and methods in comparison to traditional approaches. Through a comprehensive analysis, both positive and negative aspects are considered, paving the way for the proposal of a new model. The objective is to identify the most suitable method that bridges the gap, ensuring that the layman can comprehend the profound teachings of the divine Holy book.

This research venture attempts to revisit the repercussions of Pakistan’s alignment with the U.S. bloc during the reign of the Cold War against the spread of the former communist Soviet Union in the Asian region on its political landscape and Islamic identity. The study also seeks to explore the research gaps associated with Pakistan’s role as a key player in the interplay of the Cold War that changed its political dynamics and shaped religious identity. The findings of the study suggest that Pakistan’s role as a key player in the U.S. war against the spread of communism in the Asian region brought significant geopolitical and strategic changes coupled with shaping unprecedented religious and cultural identities. For instance, the emergence of religious extremism and hatred, sectarianism, terrorism, and militancy resulted from the refugee influx from Afghanistan caused by the Cold War rivalry between the United States and the former Soviet Union on Afghan soil. Finally, the paper fosters an understating of contemporary political and religious challenges to Pakistan by navigating the historical alignment of the country with the United States.

Imam Shukani was skilled not only in hadith and jurisprudence but also in various other sciences and arts. This is the reason why his biographers have given him the status of Muhaddith and Faqeeh, as well as Mufassir (مفسر), Usooli (اصولی), Mua`rrikh (مؤرخ), Adeeb (ادیب), Nahvi (نحوی) and logician (منطقی). Since our subject in the present paper is related to his jurisprudential derivation, ten important styles of his derivation of rulings have been selected and copied here, and here they are: He decides on the basis of argument in deriving jurisprudential rulings. Consider the apparent meaning of the text as much as possible. He is convinced of the collection and implementation of arguments. In deriving rulings, it relies on the principles and rules of the Arabic language. Convinced to combine Furoo` (فروع) with principle. Where necessary, he makes inferences from rational reasoning. It also pays attention to the practical aspects and the prevailing situation of the problem, keeping in view the social foundations. Respect the objectives of Sharia. In jurisprudence, he adopts the approach of independence. These points will be presented in detail in this paper.

Assessment is an essential part of all learning systems. Consideration of discrimination is a crucial step in test formation. No assessment may be claimed as standard without this important technique. The purpose of this study was to examine the discrimination index of exams conducted at university level. The assessment of item discrimination in semester exams administered at the university level is explored in this descriptive study. Convenient sampling techniques were used to collect data for analysis from a sample consisting of 12 mid-term papers of social sciences disciplines. To evaluate the test items' ability to distinguish between students who perform well and those who do not, the research focuses on analyzing the differences in performance of individual test items. Exam items' discriminatory power was assessed using the statistical technique of the item discrimination index. The results provided important information about how well exam items measure students' comprehension and knowledge in a range of academic settings. Moreover, they lacked validity as they were unable to discriminate between high and low achievers. Recommendations derived from the analysis suggested to improve the quality and discriminatory ability of examination items for more accurate evaluations in the academic setting.

This research enterprise investigates the decolonial movements against the rule of British India and the subsequent spread of Islamism that shaped and influenced the socioeconomic, political, and cultural landscape of Pakistan. To understand this phenomenon, the study employed the analysis of historical events through thematic, discourse, and content analysis of narratives and texts. The data analyzed is based on the qualitative analysis of secondary sources of data. The core objective of the study is to understand the process of decolonization and the development of Islamic philosophy in Pakistan. The findings of the study suggest that the decolonization process has had a significant bearing on the formation and development of religious ideology in Pakistan paying way to the growth of Islamism as a unified cultural and political force in the country. The analysis of historical events also presents a sketch of the contemporary socio-economic, political, and cultural landscape of the country influenced by the ideological grounds.

The concept of Lawful and forbidden has been known to every nation since ancient times. However, people have differed in explaining the scope, variety and causes of taboos and taboos, many of which were the product of their ancient beliefs, superstitions, and myths. In Islamic jurisprudence (Sharia) Lawful (halal) and forbidden (Haram) is not an unnecessary thing but an important thing and as Muslims we should know what is lawful and what is forbidden. It should be noted that the purpose of declaring something haram in the religion of Islam is not to take away, disturb and limit people's freedom, but its purpose is to regulate social life in all its aspects and control human behavior. Rather, let's say that in view of human rights, human beings are bound by these types of prohibitions. Also, in this kind of commandments of Islam, from one angle or another, there is protection from evil and mischief in these matters. Moreover, the prohibited things are limited and enumerable and clearly defined while all others are permissible.

The social setup of Pakistan is a mixture of Islamic, Hindu, and British patterns. Pakistani society has faced mismanagement in the provision of basic facilities due to unfavorable political conditions since independence 1947. Pakistan got independence on the name of Islam and Islam is considered as a model religion when it comes to basic human rights as it provides clarification of social norms either in private or practical lives. Allah has sent Prophets to rule over a group of people basically to teach them and guide them towards the purpose of life and manners to live it. The Prophets and Caliphs have been an example of dignity for their nations. This gives a clear example that how much importance Islam has given to social issues and how to resolve these to build an ethical society. One of the major issues faced by Pakistani society is the absence of good governance which ultimately becomes the reason of instability and bungling in almost every sector of development. Pakistan possesses a history of the bumpy democratic system of governments which results in the absence of an organized social setup even after 75 years of independence. The purpose of this paper is to conduct a research on social and political issues at the ground level of Pakistani society. It compares the reasons of the failure of the political system at the local level and lessons to be learnt by following the Islamic Model of governance by Hazrat Umar Farooq R.A.

Transactional leadership style is the general way through which a leader behaves toward his subordinates to attain objectives. It plays a very important role in the success of an organization. The main objective of this attempt was to examine the effects of the head teachers’ transactional leadership style on teachers’ performance at the elementary level schools. The study was quantitative and descriptive. The target population of this study was comprised of all male and female elementary school teachers in the province of Punjab, while the accessible population of the study was comprised of all male and female elementary school teachers in Sahiwal Division. A sample of 343 teachers was selected through the convenience sampling technique (192 males and 151 females). The cross-sectional survey was used to collect data through the multifactor leadership questionnaire (MLQ) and the teachers’ performance evaluation scale (TPES) from elementary school teachers. The collected data were tabulated and analyzed through SPSS software for both descriptive and inferential statistical approaches. The researcher applied t-test and ANOVA for comparison, Pearson for relationship, and regression for measuring the effects of head teacher transactional leadership style on teachers’ performance at the elementary level. The main findings of the study revealed that there was a significant effect of the head teacher’s transactional leadership style on teachers’ performance at the elementary school. Moreover, contingent reward and management by exception (active) were positively correlated with all teachers’ performance subscales, and management by exception (passive) was negatively correlated with all teachers’ performance subscales.

The Holy Qur'an is a book of guidance that calls to goodness and praises good people. Similarly, Burn forbids actions and condemns those who do evil. In this book, along with describing the human qualities and flaws, it is encouraged to adopt good traits and avoid bad traits. One of these bad traits is pride and arrogance. Pride and arrogance are dangerous and bad habits. Due to this bad habit, the individual and collective life of a person is affected. Pride and arrogance are the root cause of all major bad habits like cruelty, disobedience etc. In addition to the Holy Quran, pride and arrogance have been condemned and their harms have been described in other inspired books. In order to understand the meaning and meaning of pride and arrogance, this article has been written under the title "The Concept and Meaning of Pride and Arrogance in the Light of Divine Teachings". In which the meaning of pride and arrogance is explained in the light of inspirational books, as well as its causes, harms and consequences are mentioned. Along with this, the negative effects of pride and arrogance on society have been described and the treatment to get rid of this disease has also been reported.

Culture serves as the key to every society. It shapes the societal norms and guides the individuals the social behaviors. It is the man-made environment which includes norms, values, customs and all the habits of individuals which he acquired as a member of the society. In this Study, the researcher has attempted to create a ground for all the thinkers and philosophers that is, where the norms are up to and what are the barriers which we need to sort out in the light of social role theory which talks about the roles of men and women within the society, national culture theory which gives the idea that the cultural values are formed by man, cultural leg theory which puts the light upon the gap between the material and non-material culture so it talks about the significance of both to grow with the same speed and by linking these theories to create an argument with the support of Quranic verses, the last sermon of the Messenger (Peace be upon him) and the addresses of the founder of Pakistan Mr. Quaid-E-Azam Muhammad Ali Jinnah. The study will finally be concluded with some of the recommendations so that the rising hatred of society can be converted to the peaceful one.

As Allah Ta'ala started the series of Prophets to guide the people and sent down His orders to those who were not only explained but also became an example in practice. In the same way, Allah revealed the last book to the Holy Prophet (peace and blessings of Allah be upon him) and commanded the Messenger of Allah (peace and blessings of Allah be upon him)“And We have sent down the Dhikr to you so that you may make it clear to the people who Something has been sent down to them so that they may reflect" (Surat al-Nahl). And this is how the Holy Prophet (peace and blessings of Allah be upon him) explained the interpretation of the Qur'an. And in the same way, the companions of the Holy Prophet (peace and blessings of Allah be upon him) also passed on this trust. And finally, this series of commentary took the form of the first book in the form of Ibn Jarir al-Tabari's commentary "Jami al-Bayan fi Taweel Al-Qur'an" and this series of commentary that started from the era of Prophethood is still ongoing and is a link of the same series. Tafsir Bayan al-Qur'an is also. It is the result of the religious services of Dr. Israr Ahmed. Dr. Asrar Ahmad, may Allah have mercy on him, is considered one of the great scholars and commentators of the Qur'an of the present century. And among the special rewards of Allah Almighty, Allah Almighty gave him this opportunity to show him a period in his life when the whole world It is present in people's pockets, and that is why his interpretations of the Holy Qur'an have been heard by him not only in Pakistan but also in the whole world. Dr. Sahib Raha's efforts and efforts have been published in a commentary form, which began in his own lifetime, and the first volume of his Tafsir Bayan al-Qur'an was published in his lifetime, which the case was written by Dr. Asrar Ahmad Rahmatullah Alaihi himself. Dr. Asrar Ahmad Rehmatullah Alaihi's Tafsir Bayan Al-Qur'an is not his authorship or compilation but is taken from his translation of the Al-Qur'an which was preserved in CDs and DVDs.

Being something stupendously out of the ordinary and something that defies all worldly laws, a miracle has always drawn the attention of people in various religions. According to Islam, miracles are performed with the permission of God to prove the prophecy of messengers who were primarily sent to guide humankind. Prophet Muhammad (SAW) was also supported with many miracles including Quran, splitting the moon, night journey, ascension to the heavens, tree trunk, the flowing of water blessing of food, and many more. A large number of books covering the various aspects of miracles performed by Prophet Muhammad (PBUH) have been produced in the Urdu language. In addition to exploring the meaning, scope, and results, the authors have also examined the narrations and their authenticity pertinent to miracles. This article aims to present an introductory review of such books including their titles, authors, year of publication, publishers, and number of pages. Furthermore, a summary of the content of the books, the methodology adopted by the authors, some examples as well as analysis and critical evaluation are also highlighted in this study where needed. This humble effort will facilitate the reader to select a book of one’s choice after reading this brief description on one hand. On the other, it will also help the researchers and experts in their detailed study and further their deeper understanding of the topic.

Qur’ānic exegesis is one of the most important Islamic sciences. Numerous Islamic Scholars made great contributions to the Qur’ānic exegesis. One of them was Pir Muhammad Karam Shah Al Azhari. His Tafsir Zia ul Qur’ān is one of the most famous and significant tafsir in the Urdu language. Pir Karam Shah is considered a great scholar of Qur’ān, Hadith, Jurisprudence, Seerah and other Islamic literature. The most monumental work of Pir Karam Shah is in Qur’ānic exegesis known Tafsir Zia ul Qur’ān, it is comprehensive, extensive, and authoritative Qur’ānic exegesis in every aspect in Urdu language. In Zia ul Qur’ān, he explained the verses of the Holy Qur’ān by their causes of revelation with references of old and new explanation of Qur’ān. He interpreted the Qur’ān with the help of Qur’ān, Hadith, and sayings of the Prophet's companions and their successors (Tabi’een). He used a critical clarification of words from lexical to technical, literal, and exegetical meanings of Qur’anic words. He also analyzed the opinions and interpretations of learned and renowned scholars. He interpreted every aspect of Qur’ānic studies which covered current affairs and issues of the Society with simple examples and solutions. His Tafsir is helpful to the students as well as common people to understand the teachings of Islam through the Holy Qur’ān for adaptation in their entire life. This particular topic has been selected for the present article on the basis of this very deep literary, scholarly, and educational need.

Many critic observers have narrated about misconception of conservative behavior of Aurangzeb based on inaccurate evidence. For example, denigrators proclaim the Aurangzeb demolished certain temples without preannouncing. In reality He issued many orders in security of Hindu temples and granted compensation and allotted land to brahmans, so they could handle their expenditures. Some other asserts that Aurangzeb restricted many Hindu festivals and celebration of Eid and Muharram banned. Infact these all blams are groundless. Alamgir is one of the most hated men in India. He is remembered as a religious extremist who sought forcefully afflic Hindus. When Alamgir become king, the virtual and social condition of Indian society was very awful, atheistic activities, irrationality, gambling, farming of bhang, drinking and fornication were common. In these circumstances Alamgir proved himself and able Muslim administrator. Aurangzeb was potentially the most powerful and wealthist king of his day. His approximately 50 years monarch had an intense impact on the political topography of early modern inside and his inheritance. His orders were strict about religious affairs and local benefits although beneficiary is a Hindu. Alamgir worked for Renaissance of Islamic Era. And present two nation theory in the simplest way.

Sufism means purity and” Suf” is the name of purity of heart and action, which civilizes his conduct and affairs and becomes clean from the calamities of nature, and in reality, a Sufi is one whose heart is free from filth. Self-purification is a very important factor if a person wants to live peacefully and according to the wishes of Allah Almighty. Therefore, in every period of history. A large number of people were impressed by the simple teachings, lofty character, and fair treatment of the Sufis and entered the fold of Islam and contribution towards the spread of Islam in the sub-continent. The message of Islam was spread across the length and breadth of the sub-continent by the Islamic mystics. All work of educating people in the simple and direct message of Islam was done by Sufis like Ali Hajvery of Lahore, Khawaja Moinuddin of Ajmer, Khwaja Bakhtiyar Kaki, Baba Farid of Pakpattan, Sheikh Bahaudin Zakriya of Multan, Makhdoom Jahania Jhangasgt of Bahawalpur, Sheikh Nazimudin of Delhi etc. Sufis taught clear faith to the people around them. They did their best for inculcating the concept of the mercy of God in human hearts and eventually purifying spiritual and moral behaviors. The pleasures of honest dealing, sympathizing with fellow beings, and striving to obtain the nearness of God. Understanding the power of prayer and the beauties of faith, and ultimately fulfilling the duties and responsibilities.

Societal institutions regulate attitudes and behavioral patterns based on fundamental societal needs. A framework of interrelated social ties and ideals that are established to carry out a significant societal function is known as a social institution. Social institutions are significant for the progress of a society and country. Family, religious, political, and educational institutions play a vibrant part in the proselytization of religion. In this article, the role of social institutions in the evangelization of Islam will be pointed up in Prophet (PBUH)’s sirah and historical conventions. This research will be limited to intimate institutes (family), religious institutes (mosque), and educational institutes (madaris). Qualitative and historical research methods will be applied to analyze the conventions of the Quran and Sunnah related to the matter. State responsibilities for the cause of Dawah will be the key point as the state is foremost responsible for the preaching. This research is crucial as it can provide a framework for contemporary states to utilize their social institutions especially family, mosques, and madaris for the noble cause of dawah.

The study of the foundations of integrity and its applications in Islamic law stems from the priorities of reality, the requirements of safety of life, the development of society, and the success of economic and social life. This study came to show the foundations of integrity based on the legal evidence from the Holy Qur’an and the Noble Hadith, which included the method of trading public and private money and how to deal with job holders, and this is the first goal that the study sought to achieve, and revealed a number of provisions that preserve money and make disposal It is for the wise, and the hands of the foolish are restrained from it, and the basis of financial dealings is established on the basis of trust. For this reason, cheating, deceit, bribery, theft, and other things that mean encroaching on money are prohibited. As for the second objective represented in the legal applications, he studied a selected group of noble hadiths that give the reader an integrated picture of the comprehensiveness of these applications and their complete agreement with the provisions of the Noble Qur’an and the noble hadith, and at the same time make money a high value, preventing encroachment on it, whether it is little or a lot, and closes the outlets Deception and manipulation under the name of gift, favoritism, or others, noting that the meanings of the legal texts and their applications provide the basic foundation for fair financial action, far from extravagance, waste, or irresponsible behavior. The study concluded with some recommendations related to its subject.

The basis of the religion of Islam is the Prophetic Hadith as well as the Holy Quran. Therefore, Allah SWT has arranged for the protection of the Holy Quran as well as the hadith of the Prophet and he created such scholars and muhaddith who worked hard day and night not only to point out the weak and fabricated traditions but also to convey authentic hadith to the Ummah. In fact, such a hadith is said to be weak, which does not meet the conditions of sahih. In terms of weakness, there are different grades and levels of weak hadith, among which the most severe is the name of "Modhoo`". It is not permissible to act on traditions with severe weakness, everyone agrees on this. The difference is whether a less weak tradition can be followed? so there are three different opinions of scholars about this; One is that weak hadith is absolutely valid, be it in terms of rules or virtues. The second opinion is completely opposite to this that a weak hadith is absolutely not valid for proof, be it in terms of rulings or virtues. The third opinion is that a weak hadith is an authority in virtues, not in rules, with a few conditions. According to me second opinion is preferable.

The history of madrasas is as old as back to the 11th Century. The prime aim to establish the madrasas was to educate the people, especially the Muslims, and transfer their religious understanding. During Muslim rule, the madrasas got popular, and later in the British era the growth of madrasas was there and the madrasas also played a vital role in independence later after the creation of Pakistan the madrasas played an important role. The paper will examine the history of madrassa in Pakistan.

Phobia as per Merriam-Webster dictionary is an unexplained and illogical fear of something. It is very difficult to know the reasons and the roots of this fear, but in reality, this agitation does exist in minds. During past few decades, a terror that had hit the world is Islamophobia: the (unreasonable fear of Islam and Muslims).The main source of spreading this fear in world is media. Islam is the religion that is less preached and taught in the west. Many people around the world never had any contact with Muslims and Islam. They only take Islam the way their media had portrayed it in front of them. Without having any basic knowledge of Islam that Islam is the religion of Peace, love and care. They (the effected minds) think that Islam is based on cruelty, suicide bombing, and violating human rights. This wrong and negative perception of Islam had led the term Islamophobia in western society and in new generation of Muslims too. After 9 September 2001, every incident of target killing, bombing and terrorism is linked with Islam without knowing the actual facts. Many studies have been conducted against Islam, but none have been conducted to protect and secure Islam and to erase islamophobia from west. If Muslims want to have their sacred position back in the world they need to follow the guidance by Allah and His Messenger (PBUH). The Muslims scholars should put more efforts to bring the positivity of Islam in front of all mankind.

This study aims to explore the intersection of Islamic laws and legal frameworks in Pakistan related to environmental protection and ecological sustainability. Numerous Laws and governmental and non-government organizations to protect and sustain the environment have evolved with the passage of time in Pakistan. Islam as a comprehensive religion underpins the Islamic law of ecological sustainability, which stresses humankind's duty to safeguard the ecosystem. Islam's extensive character means its environmental rulings simultaneously apply to individuals, societies, and states. The present investigation intends to offer some insight into the possibility of harmonization and the incorporation of both structures for efficient ecological conservation by studying the ideas, notions, and legal processes existent in Islamic law and Pakistani environmental law. The methodology used in this study is a thorough assessment and comparative analysis of the pertinent literature, which includes scholarly papers, case laws, environmental laws of Pakistan, and Islamic legal texts (Quran, Hadith, etc.). Contemporary ecological paradigms might benefit from the legal and pragmatic suggestions of the Islamic concept of sustainable development. This abstract claims that Islamic law's ideas and precepts can promote equitable growth, ecological awareness, and harmony among humans and nature.

This article discusses poverty and its solution in Islamic teachings. Today, poverty is not only a problem to any one region or country, but it is an important and fundamental problem of the whole world. According to the report of the journal Global Issues, about more than three billion people lives on less than two and a half US dollars per day. The combined GDP of forty-one indebted countries with 560 million people in the world is less than the combined wealth of the seven richest people in the world. Out of two billion children in the world, one billion children are living in poverty. Children have no place to live. 27 crores people do not have access to medical facilities. Currently, there is enough food to meet the needs of nearly seven billion people on the planet, yet one in seven people go to bed hungry at night. Poverty is an undesirable thing in Sharia. This paper attempts to study the framework of Islamic solution to this fundamental problem.

The structure of a sentence, in any language, reflects its essence and eloquence. As per the Arabic language’s grammar normally a verbal sentence can be formulated as starting from the verb, followed by subject and object. But sometimes for Rhetorical and stylistic purposes object is expunged from the sentence. In the present paper, the researcher investigated the various purposes of expunction of Objects, in the Quranic sentences in the light of Tafsir Abi Al-Saud. The author mentioned different purposes of expunction of objects in the Quranic verbal sentences. During the research it is found that such kind of expunction of the object has mostly occurred in Quranic sentences where seeking the help of Allah SWT is sought, His worship is mentioned, Turns toward Him, and trust in Him

This article is enough to open the eyes that how the West's environment has become so disturbing. Their own statistics indicate that they were so concerned about the sexual transmitted diseases (STDs) and the pregnancy of young girls that they had no other way but to teach sex education in their schools and colleges as part of the curriculum. Since the West believe in the separation of the Church and the State, therefore the Western society has separated the religion from the matters of their daily life. As a result, like other problems, sexual intolerant behavior also increased, but they were able to reduce sexual transmitted deseases to some extent through the sex education. In this context, it was necessary to examine and understand the Western point of view about this education programme for their children. In this article, we will summarize the various long-standing articles on sex education in the west and through this we will elaburate the researches of these articles and causes or motives, consequences and the reasons for the inclusion of this education in the children’s curriculum in the west.

Abstract In the reform and political efforts in the subcontinent, the name of the land of Hazara began to be taken seriously when Syed Ahmad Shaheed and his caravan turned towards it and got involved in a bloody battle at Balakot and martyred. Allama Anwar Shah Kashmiri also knelt before the high-ranking scholars of the Hazara, which is a testament to the scholarly influence of the local scholars here. Maulana Shafiq-ur-Rehman Hazarawi is one of the most respected scholars in the field of scientific and reforming services in Hazara region. He has rendered invaluable services in the field of religion, politics and reform, for a period of half a century, which need to be brought to the fore so that his services can transcend regional constraints and reach out to people from different regions. This article concludes that Qadianism failed to establish itself in the city of Abbottabad due to his efforts though he had to endure the hardships of imprisonment while facing the tribulation of Qadianism. Due to him, religious awareness was awakened in the public of Abbottabad and the people got an unexpected blessing in the form of Darul Iftaa for the Shariah solution of their problems in their city. Keywords: Reform, religious, services, Qadianism, darul ifta, Abbottabad, Hazara region

There are so many verses in the holy Quran and Hadith, which told us about the status, importance and rights of women in Islam. Islam is the only religion who has given women the status of human beings, even now if the women should be given their rights which Islam has provided them, they can play their role in the development of society in form of perfect mother, daughter, sister and wife. Generally, nowadays it’s been thought that west has given too many rights to women and Islam has captured them in houses, but in the reality its totally wrong perception. Now this is very important to elaborate true image of women’s rights which Islam has given to them in the better way, infect this is the duty of every Muslim.