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This article is about a great work in Islamic jurisprudence namely al-Ashbahwa-al-Nazair by Ibn Nujaym al-Hanafi (970H). It is considered to be one of the most comprehensive and well-organized works in the Hanafi school of law. The book has seven chapters: (1) al-qawaid al-fiqhiyyah, (2) al-fawaid (the benefits), where he mentioned around 500 fawaid, including classifications, conditions and other useful intellectual fiqhi items related to the different chapters and themes of fiqh, (3) al-jamawa-al-farq, In Which he narrated the similarities and differences amongst many fiqhi themes, (4) al-algha'z (the riddles), (5) al-Haiyal (the tricks), which are interesting suggestions, based on deep knowledge of fiqh, which one may need to learn to extricate oneself legally out of trouble, (6) al-furuq, i.e. those issues which are similar, but certain considerations make them different in their legal rulings, (7) Different events and stories of the scholars on fiqhi issues, and a number of intellectual anecdotes. Ibn Nujaym started his book with an index, in which he displayed the contents of the first three chapters in detail, and the contents of the last four chapters in general. After that, he presented an introduction in which he stated that why he wrote his book. He also described the significance of legal maxims. He depended on more than seventy sources in writing his book.

This paper investigates micro entrepreneurs’ financing experiences with the Islamic Banks of Pakistan. To accomplish this research objective, a survey of 150 micro-entrepreneurs was conducted in three major cities of Pakistan namely Rawalpindi, Lahore and Peshawar. The result of our survey revealed that majority of the entrepreneurs’ income is not sufficient to meet their basic needs. The underlying reasons are large number of dependents, lack of education and lack of access to better sources of income. The results of this study suggest that micro entrepreneurs do not have formal access to micro financing either from the Islamic banks or conventional banks. Further high interest rates in conventional banks are also discouraging micro entrepreneurs. The majority of the respondents also feel that neither Islamic banks nor the government of Pakistan are encouraging lower income micro-entrepreneurs. The results showed that a majority of respondents who applied for financing in Islamic banks were rejected. The results highlight that there is a strong need for Islamic banks to look into their existing business model and diversify their products that can cater needs of micro-entrepreneurs to bring social justice in the society.

The debate over the reform in madrasas in the Indian subcontinent has been around for almost last one and a half centuries. In this respect, Shibli's name after Sir Syed is very significant in the sense that his views are very moderate and comprehensive. On the one hand, he emphasizes the need to reform the madrassa curriculum, and on the other, he does not want its Islamic and Eastern identity to be affected. He thinks that a curriculum must be formulated which, according to him, has one part Eastern and the other Western. This paper is an analytical study of Shibli's thought regarding madrasa curriculum reform and will try to see what its rationality and significance are in the present time. The first part of the article examines Shibli's ideas regarding the curriculum of the madrasa system. While in the second part, their detailed features have been discussed, which are inclusion of modern subjects in the curriculum, reforms in teaching methods and other aspects.

Sunnah is the second main and most important source of Islamic Law. Most of laws and instructions of the Holy Qur' understood in the light of Ḥ Ḥ of Ḥ the era of Holy Prophet (PBUH). According to the situation, the Holy Prophet صلى الله عليه وسلم decided the matter and guided his companions so they narrated it. On the other hand, the Prophet Muhammad صلى الله عليه وسلم ordered or forbade somebody to do something in another context and the narrator stated it. In this way, the contradiction arose among the Ḥ There are many reasons of the contradiction in Ḥ that have been described in this article. The scholars of Ḥ tried to solve these contradictions using their intellectual and wisdom and made some rules. But they differ with one another while using them in their sequence. Some of them prefer the rule of Conciliation and the others Nullification. Each of them has his own arguments to support his view point. Arguments of both the groups have been discussed and analyzed in the article. The main theme of the article is contradictory Ḥ , the reasons of contradiction and the principles to resolve contradiction.

One of the most controversial issues that had been prevailing since the advent of Islam in the Sub-continent,even now is as debatable as it was,is the question of Simā (Ṣufi Song) and Moseeqī (Music).The views about Simā and Moseeqī had been originated though not directly from the text (Qurān and Ḥadīth),and inferred to Ḥalāl and Ḥarām and this inference is a matter of seriousness.No doubt in it as our history tells us that great saints like Alī Hajverī and Moeen ad-Din Chishtī and his disciples used Simā as tool to preach Islām.Now the question arises whether it is allowed by the Qurānic injunctions or not.If Simā is permissible,the what are the limitations as it is noted that a lot of music instruments are being used in it and the foremost functionality of the musical instruments is to rouse sensuality,and instigation of sensuality is in no way to Islām.This paper presents in the light of the text (Qurān and Ḥadīth),an analytical study about the status of Simā and Moseeqī. [ABSTRACT FROM AUTHOR]