Female Islamic Leadership

This topic explores the evidence of women in Hadūd and Qisās, which are legal concepts in Islamic law. In the judicial system, testimony or eyewitness evidence plays a vital role in solving criminal cases. Hudood refers to punishments prescribed for certain crimes, such as theft, adultery, and alcohol consumption, while Qisās pertains to the principle of retribution or equal punishment for crimes involving bodily harm or murder. The objective of this study is to examine the presence and role of women within these legal frameworks. Through an analysis of Islamic jurisprudence and historical sources, this research aims to provide an overview of the evidence regarding women's involvement in Hadūd and Qisās. By examining legal interpretations and scholarly opinions, this study seeks to shed light on the evidence of women within the context of Hadūd and Qisās. The findings will contribute to a better understanding of the role of women in Islamic legal systems and the potential implications for gender equality and justice. Overall, this research aims to provide a comprehensive analysis of the evidence of women in Hadūd and Qisās, highlighting the complexities and nuances of their involvement within these legal frameworks.

This topic explores the evidence of women in Hadūd and Qisās,
which are legal concepts in Islamic law. In the judicial system, testimony
or eyewitness evidence plays a vital role in solving criminal cases.
Hudood refers to punishments prescribed for certain crimes, such as
theft, adultery, and alcohol consumption, while Qisās pertains to the
principle of retribution or equal punishment for crimes involving bodily
harm or murder. The objective of this study is to examine the presence
and role of women within these legal frameworks.
Through an analysis of Islamic jurisprudence and historical sources,
this research aims to provide an overview of the evidence regarding
women's involvement in Hadūd and Qisās.
By examining legal interpretations and scholarly opinions, this study
seeks to shed light on the evidence of women within the context of
Hadūd and Qisās. The findings will contribute to a better understanding
of the role of women in Islamic legal systems and the potential
implications for gender equality and justice.
Overall, this research aims to provide a comprehensive analysis of
the evidence of women in Hadūd and Qisās, highlighting the
complexities and nuances of their involvement within these legal
frameworks.
KEY WORDS:
Women's Testimony, Shahadah, Jurisprudential Opinions, Hadūd,
Qisās.

Modern lifestyle is the biggest outcome of our times. As a social phenomenon it is much due to the development of the human society. Advancement in knowledge laid the foundation of science and technology and this advancement transformed the ancient simple life to the magic world of today where everything is on your single click. Modern life has many problems too. The cause of these problems is also the same advancement in technology. In today's globalized world these problems are at large and encompass the whole world. Urdu literature does not ignore these pros and cons of modern lifestyle in its depiction. This article shows the presentation of modern lifestyle in modern Urdu literature at a glance.

This article discusses the importance of knowledge and morality and their role in social life. Knowledge provides awareness and progress, while morality gives respect and dignity. Through Islamic teachings and social examples, the article explains that a truly successful society is one that combines both knowledge and morality.

This article highlights the importance of tolerance and its impact on social life. Tolerance brings patience, peace, and the ability to build better relationships. Through Islamic teachings and social examples, the article explains how tolerance is the foundation of a peaceful and successful society.

This study analyzes the similarities and differences between the story of Prophet Solomon (AS) and the ant in Surah An-Naml and the global folktale type known as The Language of Animals (Type 670 in the Aarne–Thompson classification). The findings suggest that, although the Qur’ānic account shares certain surface features with folkloric animal tales, it exhibits distinct characteristics that set it apart. These include its use as a vehicle for theological instruction rather than entertainment; its seamless integration into the surrounding verses of Surah An-Naml; its alignment with the prophetic biography and the socio-historical context of the Prophet Muhammad (PBUH); the blending of revelatory and literary language; and its unique structural design, which supports the thematic objectives of the Surah. These insights contribute to a deeper understanding of the Qur’ān’s narrative features and may help address doubts regarding its authenticity and reliability.

This paper explores the importance of hard work as the key to success. It explains how consistent effort leads to achievement, with references from the Quran and practical life examples. The article emphasizes that blessings lie in hard work, and only those who strive succeed in life.

Sayyid Qutb (1906–1966) was one of the most influential thinkers in contemporary Islam. An Egyptian intellectual and member of the Muslim Brotherhood, he is known for his works that redefined the concept of jihad, divine sovereignty, and opposition to secular modernity. Executed by the Nasser regime, his legacy continues to influence global Islamic thought.
His works are numerous, but most of his theory can be found in the extensive Quranic commentary Fi dhilal al Qur’an (In the Shadow of the Quran), written during his years of imprisonment, which is presented here to the Italian reader. The commentary is still widely read today. It is a modern exegesis, written by a militant intellectual who was neither a theologian nor a jurist, and reads the revealed book with a practical approach and with his eyes wide open to his present, to the society he lives in and sees. The preface to each chapter is an introduction to its content, summarizing the main message of the sura. This second volume of the Italian translation of Sayyid Qutb's exegetical and political-spiritual masterpiece focuses entirely on Sūra Āl ʿImrān, one of the most historically, polemically, and theologically dense texts in the Qur'an. The work is presented with extensive critical and contextual notes, edited by Marisa Iannucci, which convey the profound meaning of Qutb's commitment to Islam as an instrument of liberation, justice, and transformation.
Sūra Āl ʿImrān addresses fundamental issues such as the confrontation with previous communities (Jewish and Christian), the historical events of the nascent ummah—in particular the battle of Uḥud—the role of faith, and radical criticism of power structures disconnected from divine sovereignty (ḥākimiyyah).
The editor
Marisa Iannucci is an Islamologist, translator, activist, and editor of the first complete Italian edition of Qutb's tafsīr. She is involved in Quranic studies, human rights, and contemporary Islamic thought, with a particular focus on gender and social justice.

The translation of religious texts plays a crucial role within the translators’ community, prompting many translators to strive for the most appropriate equivalents in order to convey the themes and ideas as comprehensively as possible. The primary objective of the present study was to investigate the differences in equivalence among translators while translating twenty conveniently selected letters from Nahj al-Balagha from the original to the target text. Specifically, it aimed to determine whether the three English translations of Nahj al-Balagha by Mohammad Askari Jafari, Morteza Motahhari, and Sayed Ali Reza convey the same message. In this context, the research sought to identify any significant differences in equivalence among the three Persian-to-English translations by these translators. Nida’s (1964) model of equivalence served as the framework for the study, allowing a comparison of the three English translations of letters 40 to 60. This analysis focused on identifying the types of equivalence used based on Nida’s distinctions between dynamic and formal equivalence. The results indicated significant differences among the three translations: Sayed Ali Reza’s and Motahhari’s translations were notably more formal in tone, while Askari Jafari's translation was characterized as dynamic. These findings can be informative for readers interested in further research on the translation of religious texts, including Nahj al-Balagha.

The article explores how Islamic governance integrates Shariah principles with state systems, beginning with historical examples from the leadership of Prophets Ibrahim (A.S.), Musa (A.S.), and Muhammad (PBUH). Each of these prophets demonstrated not only spiritual but also political leadership based on justice, monotheism, and divine law. Prophet Ibrahim's governance focused on truth, social reform, and submission to God's will. Prophet Musa's leadership involved confronting tyranny, implementing divine commandments, and establishing a consultative system of justice. Prophet Muhammad (PBUH) laid the foundation of an Islamic state in Medina through treaties, social harmony (Muakhaat), and the Constitution of Medina, promoting justice, tolerance, and unity. The article then reviews how modern Muslim countries apply Shariah today. In Pakistan, Islamic principles are constitutionally embedded, with institutions like the Federal Shariat Court and Islamic Ideology Council guiding law-making. Iran follows the theocratic model of Wilayat al-Faqih, while Saudi Arabia uses Hanbali jurisprudence as the foundation of governance. Other countries like Sudan, Malaysia, Afghanistan, and Brunei implement Shariah to varying degrees in legal and social matters. The article concludes by highlighting non-prophetic but Islamic leadership models (e.g., Khilafat), emphasizing justice, consultation, and moral integrity, drawing on the legacy of the Rightly Guided Caliphs and classical scholars like Al-Mawardi.

Shafiq Fatima Shera is widely considered a 'difficult poet'. That is the reason she couldn't get the identity she deserves. Imagery, symbols, and allegories are fundamental elements in the poems of Shafiq Fatima Shera. They help in enhancing the emotional depth, thematic complexity, and overall impact of her poetry. Her use of imagery involves rich, descriptive language that appeals to the senses, painting vivid pictures, drawn from distant past, in the minds of her audience. She uses symbols to convey abstract concepts, such as power, love, good and evil, or mortality, in a more tangible and relatable way. They often contribute to the thematic structure and underscore the poems' central conflicts or messages. Shera has extensively used allegories to explore complex ideas such as the nature of power, the struggle between good and evil, or the human condition. They are subtle, woven into the narrative rather than overtly presented. This article evaluates Shera's four poems that play a decisive role in establishing her poetic genius.

Dr. Allama Muhammad Iqbal, a towering intellectual figure of the 20th century, was a poet, philosopher, reformer, jurist, and political thinker who profoundly contributed to the cultural and civilizational guidance of the Muslim Ummah through his poetry and prose. His profound ideas presented a treasure trove of knowledge and wisdom to the intellectual and literary world, providing the Muslim Ummah, particularly the Muslims of the Indian subcontinent, with a clear vision and a lofty ideal. His philosophy offered pathways to break free from intellectual stagnation and laid the foundation for liberation, self-respect, selfreliance, inquiry, innovation, creativity, and freedom of thought and action for the Eastern nations. Allama Iqbal closely observed various political systems and forms of governance in the world, meticulously analyzing their merits and flaws. In his poetic and prose works, he critically examined concepts such as nationalism, democracy, monarchy, dictatorship, and the Islamic perspective of politics and governance, presenting his unique and profound viewpoint as a thinker and philosopher. Iqbal envisioned an ideal system of governance rooted in religion and spirituality. This research article attempts to provide an analytical study of Iqbal's concept of an ideal government in the context of prevailing systems of governance worldwide.

Jacques Lacan is widely regarded as the most influential figure in psychology after Sigmund Freud. Building upon the foundational work of Freud and Saussure, Lacan advanced psychoanalytical theory. Notably, he introduced the concept of the Mirror Stage and delineated three principal registers of the human psyche: the Imaginary, the Symbolic, and the Real. Additionally, Lacan redefined the concepts of Need, Demand, and Desire, positing that Need pertains to biological aspects of existence, Demand relates to the fulfillment of loss, and Desire is associated with the unattainable Real. This article aims to analyze the protagonist of the Urdu novel "Dasht-e-Soos" by Jamila Hashmi through the lens of Lacanian theory. Specifically, it endeavors to conduct a psychoanalysis of the central character, Hussain Bin Mansoor Hallaj, utilizing Lacan's theoretical framework.

South Asia a region renowned for its rich tapestry of cultures, languages, and historical narratives also carries the weight of deeply entrenched patriarchal norms that have shaped its societal and political landscapes for centuries (Thakur, 2009). These patriarchal structures have created systemic barriers to women's active and equitable participation in politics, often relegating them to subordinate or symbolic roles within governance.
Despite the region's challenges, South Asia has produced several iconic female leaders, including Indira Gandhi of India, Sirimavo Bandaranaike of Sri Lanka, Sheikh Hasina of Bangladesh, and Benazir Bhutto of Pakistan. These women are monumental figures in global political history, credited with transformative leadership during critical periods in their respective nations (Arora, 2012). However, family political legacies rather than independent political agency predominantly facilitated their rise to power. For instance, these leaders often emerged as heirs to male relatives who had previously dominated the political sphere, reflecting the enduring influence of dynastic politics in South Asia. While their leaderships brought significant progress, they simultaneously underscored the limitations imposed by a system that prioritizes family connections over individual merit.
The broader participation of women in politics across the region remains limited and constrained. Institutionalized gender biases, societal expectations, and the dominance of male-centric political frameworks continue to perpetuate inequality (Chatterjee, 2004). Although leaders like Gandhi, Bandaranaike, Hasina, and Bhutto managed to break through the glass ceiling, their prominence often serves as an exception rather than a norm, reinforcing the notion of women as "token" figures in leadership.
This article seeks to delve into the intricate dynamics that govern women's political participation in South Asia, analyzing how traditional patriarchal structures and dynastic systems have historically constrained their roles. At the same time, it highlights emerging trends and transformative shifts that are challenging these norms. Grassroots movements, digital activism, and the rise of independent female leaders are paving the way for a more inclusive political landscape, offering hope for a future where women can ascend to leadership based on merit and capability rather than familial ties. By exploring this complex interplay, this article aims to shed light on both the barriers and the opportunities shaping the evolution of women's political leadership in South Asia.

Humanity is in need of divine guidance and guidance from eternity. That is why Allah Ta'ala continued the series of prophets and revelations from time to time. And after the Prophets, the Ulemas were considered the inheritors of this line of growth and guidance, as an example of the saying of the Holy Prophet: " ‫األنبياء‬ ‫ورثة‬ ‫العلماء‬ ". Human society is the name of the collection of men and women, so the importance of religious education and training of men as well as women is very clear. Jamia al-Islamiyya Le bnat-il-Islam Gujrat, affiliated to Wifaq al-Madaris al-Arabiya, is a leading women's institution active since 1971. Its various branches strive for the religious education and training of women at home and abroad. It is worth mentioning that the curriculum and teaching method of this institute is unique in many aspects from other contemporary institutions affiliated to Wifaq Al-Madaris al-Arabiya. The purpose of this paper is an objective study of the positive and negative aspects of the teaching methodology of this institute, to analyze the curriculum and to evaluate the role and effects and results of the Jamia in the promotion of women's religious education.

Facial emotion recognition (FER) represents a significant outcome of the rapid advancements in artificial intelligence (AI) technology. In today's digital era, the ability to decipher emotions from facial expressions has evolved into a fundamental mode of human interaction and communication. As a result, FER has penetrated diverse domains, including but not limited to medical diagnosis, customer feedback analysis, the automation of automobile driver systems, and the evaluation of student comprehension. Furthermore, it has matured into a captivating and dynamic research field, capturing the attention and curiosity of contemporary scholars and scientists. The primary objective of this paper is to provide an exhaustive review of FER systems. Its significance goes beyond offering a comprehensive resource; it also serves as a valuable guide for emerging researchers in the FER domain. Through a meticulous examination of existing FER systems and methodologies, this review equips them with essential insights and guidance for their future research pursuits. Moreover, this comprehensive review contributes to the expansion of their knowledge base, facilitating a profound understanding of this rapidly evolving field. In a world increasingly dependent on technology for communication and interaction, the study of FER holds a pivotal role in human-computer interaction (HCI). It not only provides valuable insights but also unlocks a multitude of possibilities for future innovations and applications. As we continue to integrate AI and facial emotion recognition into our daily lives, the importance of comprehending and enhancing FER systems becomes increasingly evident. This paper serves as a stepping stone for researchers, nurturing their involvement in this exciting and ever-evolving field. computer human interaction, facial emotion recognition, machine learning and deep learning Facial emotion recognition (FER) stands at the intersection of artificial intelligence and human psychology, representing a fascinating field with a multitude of real-world applications. In an era characterized by increased human-computer interaction and the integration of artificial intelligence (AI) into various facets of our lives, the ability to discern and understand emotions conveyed through facial expressions has become paramount. FER is the technology that empowers machines to interpret human emotions by analysing facial features and expressions. It is akin to giving computers the capacity to "read" human emotional states, mirroring the way humans instinctively understand each other's feelings through facial cues. the journey into the world of FER involves delving into cutting-edge technologies like deep learning for computer vision and pattern recognition. These technologies, combined with vast datasets of facial expressions, enable machines to decipher emotions such as happiness, sadness, anger, surprise, fear, and disgust. Facial expressions convey valuable information about an individual's inner emotions,

There is no doubt that Islam is a universal constitution, it is a religion that is consistent with the conditions and requirements of all times, and contains comprehensive rules for all spheres of life .In human society, the "value" of mutual transactions is the backbone, but the orbit of reciprocity is the real value. Value is something through which exchange takes place, value is created and value is protected, but it does not have to be legally a forced exchange tool. The use of currency in various forms has been going on since ancient times. Even before Islam and after Islam, the forms of currency kept changing in different periods and their prices kept fluctuating due to which different kinds and forms of currency came into being. Then the paper currency was gradually replaced by the credit currency and transactions began on the basis of credit receipts only. Currency is a major factor in the survival and stability of the economic system. Currency is a universal term and its various forms are prevalent in the current era of trade and transactions. Therefore, there was a need to discuss the current ways of earning a living from an Islamic point of view so that it would be easier to understand contemporary business matters, especially those dealing with currency. At present, great efforts are being made to rid the Islamic world, and especially the economy, of the menace of usury and to offer an effective and comprehensive alternative to it. Therefore, in this research, an attempt has been made to collect the rules related to bank cheques and promissory notes and to give corrections and suggestions regarding the rules and issues related to them and their shariah solutions.

This paper constructs a culturally appropriate model for Muslim women’s empowerment in management and leadership positions that addresses sustainability goals of quality education, gender equality, economic growth and reducing inequalities, as well as national and cultural differences from Western women’s empowerment models. The approach to model building begins with two sources of evidence for women’s empowerment—first, the empowerment of women recognised in the Qur’an and Sunnah, and in the historical-biographical record, particularly in the early Islamic period that draws to some extent on hermeneutics. This is followed by identifying four approaches that can be used in constructing a comprehensive model of Muslim women’s empowerment: Bourdieu’s social, cultural and intellectual capital theory; multiple modernities theory that recognises societal diversity; cultural security arguments for the preservation of cultures; and postcolonial critiques that argue for diversity through de...

The existence of hadith narrators from among the jinn has been acknowledged since the early Islamic centuries. The status of jinn as narrators can be veri<ied through recorded chains of transmission or contextually within the text of hadith. However, the credibility (al-'adalah) and accuracy (al-dabt) of jinn as narrators have been subjects of scholarly debate. This study evaluates the status of jinn narrators, identi<ies their names, and examines their interactions in transmitting hadith according to the hadith tradition. By analyzing historical and social contexts, this research discovers 51 jinn narrators, concluding that their status is classi<ied as jahalah (uncertain). Scholars of hadith have largely rejected and prohibited the transmission of hadith from jinn. An index of jinn narrators has been compiled to prevent confusion stemming from hadith dissemination based on claims, fantasies, or imagination.

"Education and Reconciliation Process in Transitional Indonesia"
written by Głąb investigates how the New Order regime under
Soeharto made use of films, textbooks, and museums to maintain
narratives of his power in history education. According to Głąb,
the major themes in history education developed by the regime
are the strengthening of nationalism, the military’s role, and
the position of PKI (the now-defunct Indonesian Communist
Party) as the common enemy that has to be faced. The historical
narrative developed by the New Order regime, according to
Głąb, still survives today. This has led to the survival of the
historical myths that maintain trauma, influence emotion,
and become propaganda tools. According to Głąb, this can be
overcome not only by developing new textbooks, but also by
providing other perspectives to overcome the knowledge gap.

Women's participation is also the part of society in developed and developing economies worldwide. Patriarchy is defined by (clara, 2016) as a system of attitudes and structure in which men hold power over women and then create structures that deny women access to power or resources. (clara, 2016) The study will also highlight the barrier in women's leadership. This study shows connections of gender challenges in Pakistan, and to investigate the role of mentorship and technology in promoted gender inclusion across political, health, educational and socioeconomic system. This research is based on quality. Data was collected from various journals, books, research articles and case studies of different institutions of Pakistan such as political, health, educational and socioeconomic systems.

میں اس مضمون میں یہ سوال اٹھاؤں گا کہ کیا جماعت اسلامی کو ایک انقلابی اسلامی جماعت کہا جا سکتا ہے اور اگر ایسا ہے تو کن معنوں میں۔ مضمون کے چار حصے ہیں۔ پہلے انقلاب کے تصور پر روشنی ڈالنے کی کوشش کی جائے گی۔ پھر مولانا مودودی ؒ کے تصور انقلاب کی تصویر کشی کی جائے گی۔ اس کے بعد جماعت اسلامی پاکستان کی 77 سالہ جدوجہد کا نقد مرتب کیا جائے گا اور آخر میں جماعت میں انقلابیت کو فروغ دینے کیلئے چند تجاویز مرتب کی جائیں گی۔

The research article titled “Youth Perspectives on the Role of Women in Foreign Policy in Pakistan” investigates the crucial nexus between youth involvement in international relations and gender. Given the growing need for inclusive solutions to global issues, it is critical to comprehend how youth view and support women’s responsibilities in foreign policy. The rationale behind choosing this topic is the lack of existing research work on this topic. The data collected and analyzed show that most women favored women participating in politics and designing foreign policy, whereas fewer women perceived it negatively. Men also gave more mixed responses than women.

After the emergence of variations in Quranic recitations (Qira at) and their restriction to the Seven and Ten Recitations (Qira at) in the fourth century AH, Shiite scholars have demonstrated different approaches to deal with the massive reporting of Recitations (Qira at) over the years. Some contemporary scholars believe that Shia Muslims have unanimously agreed on Quranic Recitations (Qira at) from the beginning of the Quran s revelation to the present day. However, a closer examination of sources reveals not only the absence of such unanimity but also significant changes in the views of Shiite scholars on the massive reporting of Quranic recitations (Qira at) over the past fourteen centuries. Some have denied the massive reporting of Quranic recitations (Qira at), while others have explicitly considered them massive reports. In this research, we have attempted to extract the opinions of renowned Shiite scholars from their remaining works and clarify the differences in their approaches to the issue of the massive reporting of the Quranic recitations (Qira at) over the years. We have also analyzed and compared these viewpoints to illustrate the historical evolution of their views on this topic. The results of this study indicate that the perspectives of Shiite scholars regarding the massive reporting of Quranic recitations (Qira at) vary. In the first to fifth centuries, the permissibility of famous recitations (Qira at) was discussed, and from the sixth century onwards, the issue of the massive reporting of Quranic Recitations (Qira at) was raised. From the th century onwards, Shiite scholars began to deny the massive reporting of Quranic recitations (Qira at).

One of the less studied works of the secretary of the Mamluk chancery al-Qalqashandī is the Ma ʾāthir, a book on the practice of secretaries in this chancery. The Ma ʾāthir provide ample insight into the ways the Caliphate and the Caliph are framed in the bureaucratic practice of the Mamluk empire. The specific approach to the framing of the Caliphate allows for a better understanding of the role of charismatic institutions in Islamic contexts; the role of charismatic objects is reconsidered. Thus, we will be able to rethink Weber's notion of charismatic rule.

Islam has established specific rights and responsibilities for both spouses to safeguard familial relationships from disputes and conflicts. Failure to fulfill these obligations, as well as excesses or deficiencies, not only creates discord between spouses but also gradually affects the entire family. Children and other family members connected to the couple also suffer, indirectly contributing to societal unrest and anxiety.In society, women often appear as victims of oppression, while men are frequently portrayed as oppressors. Indeed, many men fall short in treating their wives with kindness and respect. Today's family life faces numerous challenges, leading to marital relationships-which should ideally be a source of peace, love, and tranquility-turning into causes of mutual hatred, hostility, and grievances. Consequently, family life is profoundly affected, and new issues continue to emerge. The following article identifies some of these problems and outlines guiding principles for their resolution based on the example of the Prophet Muhammad ‫.

The role of the Masjid in reforming the Muslim society (A research and applied review in the context of Islamic teachings and contemporary times) ‫وقعی‬ ‫دمحم‬ ‫ب‬ * ‫نیتم**‬ ‫اعرػ‬ Abstract The persistent role of Masjid undoubtedly throughout Islamic history has until now and will forever remain indispensable in the lives of Muslims. However, this question needs to be answered weather Masjid in modern age is playing its role or not. This article elaborates the importance of Masjid, its need and role in Islamic society with special reference to contemporary challenges. Unfortunately, the role of Masjid has been confined to place of worship and some other religious activities. Contrary to this in golden age of Muslims like; time of Prophet (PBUH) and righteous caliphate the Masjid played its dynamic role serving as educational, institutions, community hub for numerous political, economic, and social affairs enriching the masses with spiritual nourishment and divine guidance. For example, it functioned as a house of parliament, house of justice, bait-ul-maal as well as an office for the head of state. Muslims used to come to Masjid for the solution of their problems pertaining this world and the hereafter. In addition to religious directives, socio-politico-economic guidelines should also be emanated from the Masjid reinventing its prophetic dynamic role in modern age. To achieve this goal, no doubt, Masjid administration and Imam s should be well-trained and highly qualified inculcating high morals and excellent soft skills. This article concludes that to anchor the Muslim community with sacred foundations the role of Masjid should be redefined by scholars and empowered by all stakeholders for peaceful coexistence and sustainable development catering the increasing needs and challenges of Muslim community in moder age.

The literary and research services of Majlis-e-Taraqi-e-Adab Lahore are very high. Hundreds of books were compiled under the auspices of Majlis-e-Taraqi-e-Adab. Eminent researchers from all over India were given an opportunity to utilize their talents and contribute to the literature. These researchers have certainly painstakingly searched for ancient Urdu manuscripts and books and edited them and presented these books to the readers. Important Urdu books were saved from extinction due to his research efforts. Dr. Gohar Naushahi is one of the renowned researchers of Urdu. His research efforts are very important in the field of Urdu classical literature and literary history. On the platform of Majlis-e-Traqi-e-Adab, he edited rare books in Urdu. From his efforts, it can be inferred that there is a keen eye on the ancient spellings, manuscripts and script of Urdu. His research efforts are a beacon for future researchers.

Reviewing a book usually focuses on the presentation of its main theme. But this volume also demands a discussion of much more: the relationship of its contents to the title; the choice of authors who deal with the issues; the nature of the introduction; and the publisher. Indeed, in some ways the main topic is far from the most interesting. One couldn't tell from the title, but the book focuses almost exclusively on one simple halakhic question: may women in an Orthodox shul get an aliya, that is, be called forward to recite the blessings on the Torah when it is read publicly? We may instinctually think the answer is no, but it is important to realize that even if the answer is negative, the reasoning is not the same as that for excluding a woman from being the hazzan, the cantor who leads the service, sometimes called the shaliah tsibbur, "the messenger of the congregation." Halakha is not an egalitarian system; there are areas of life in which men and women have diff ering obligations, and prayer-private and public-is one of them. To fulfi ll one' s obligation vicariously-that is, in common halakhic parlance, "to be yostei" through the actions of another-the active person cannot have a lower degree of obligation than the passive individual. Since a woman has a lower degree of obligation than the men in the congregation with regard to public prayer, she cannot act as a hazzan on their behalf. But that is not the logic involving the question of women getting an aliya. Here the discussion begins with a bereita from Megilla 23a: Others had argued vigorously against R. Shapiro, including the Frimers (n. 2 above)

Expanding Quranic principles in human relations is considered among the fundamental necessities in an Islamic society. The importance of explaining these principles seems of much more significance in cases moral damage is likely to occur. Being formed in stressful relationships, Divorce is one of the most challenging events in family life which affects women morally more as the sensitive party of this relation. This study, through a descriptive-analytical method, tries to analyze the Quranic approach toward moral damage suffered by a woman in divorce. It shows that the Holy Quran as a source of jurisprudence, in order to vindicate the rights of women injured in divorce, instructs strategies as legal and moral propositions to compensate moral losses and in addition to meeting their financial needs (including the right to housing, securing women's financial rights, giving gifts, the right to immunity from abuse), pays attention to meeting the spiritual needs (including the right to security in returning to the common life, waived right to shared housing with man, not having the right to return to the divorcee during iddah and etc.). Although the amount of moral damage imposed on a woman is irreparable, observing each of these propositions and removal of some duties man is responsible for, followed by legal sanctions and protection can to some extent repair the moral damage suffered by the woman and can cause a decrease in the number of divorces in the society.

An accurate understanding of the concept of the Sunnah is required to obtain accurate conclusions from assessments, discussions, and studies within the context of the Sunnah. This understanding is possible through comprehensive examination of the awareness of the Sunnah among the Companions (ṣaḥābah), who witnessed the age of the Prophet in every aspect. Indeed, current discussions and studies of the Sunnah highlight a single aspect of the problem. On some occasions, the concept "Sunnah" is presented within a reductive approach as narratives (riwāyah) that offer jurisprudential solutions for secondary problems. Other times, behavior-centered definitions transform the Sunnah into a domain that can be experienced only at the imitative level. Consequently, the multidimensional structure of the concept is restricted, and it becomes nonfunctional in terms of providing a way of thinking and a perception of the world. In this paper, due to the vastness of subject, this problem is examined on the basis of a single example, namely, ʿAbd Allāh ibn Masʿūd (d. 32/652), a prominent Companion.

The Balochi and Brahui languages are both major languages of Baloch. Their culture called "Baloch Culture" Therefore there are huge similarity in their life style and code of conduct. Baloch Culture is integrated whole of learned behavior traits and characteristics of the member of given society. It includes codes of manners, dress, language, rituals, and norms of behavior. Baloch has unique and rich culture. It is important to know about its main feature because still unexplored. Balochi and Brahui languages are spoken in Balochistan province parallel. These languages spoken different countries like Iran, Afghanistan, and Gulf etc. They have lot of similar characteristics. Balochi is from Aryans while Brahui is from the Dravidian group of the language. The Balochi Language an Indo-European Language of Iranian has been Classified as one of the Languages of the Median band. In Pakistan there are a number of indigenous languages that are not widely known especially the dialects spoken in the Northern and Hard areas that are under privilege. Brahui is one of the indigenous languages of Balochistan. Brahui belongs to the northwestern group of the Dravidian Languages. Culture is integrated whole of learned behavior traits and characteristics of the member of given society. It includes codes of manners, dress, language, rituals, and norms of behavior. Baloch has unique and rich culture. It is important to know about its main feature because still unexplored.

Proverbs play a significant part in any language, being used in day-to-day communication which is the reflection of decoded few words and short sentences drawn and based on expertise. Proverbs are specifically described and defined worldwide with its positive lesson. Proverbs are also an effective weapon for convincing people, warning or advising them, because these are the collective wisdom of the past and the popular convention, because of their honesty, piety and spiritual powers. Proverbs reflect the mentality of common people that is how they reflect upon things. They are the source of information on the moral concepts and social values, and are the best sources for the study of their culture life and values. In this regard, the Balochi proverbs play a pivotal role for the construction of knowledge in the Baloch society because these are developed from the social and normative structure of society. Balochi literature holds the specific treasure of proverbs in its literature. These are considered the fruits of human sense, because these represent the numerous aspects of culture and thoughts of Baloch society. The purpose of this article is to establish the importance of a Balochi proverbs have background stories which are quoted by each individual even by females. The current study carried out on representation of Proverb that emerged from Baloch society feelings like enmity, love, word of faith, miserliness, charity or timidity, honesty, bribe, cheat, revenge, struggle, shepherd, nomads, unity, honor, beauty creed etc.

Poetic art in Urdu seems to be stunned in Balochistan as the multilingual environment of the province is completely overflowing with the poetic creation of the native languages. Amid such circumstances, Atta Shad proved to be the shining star in Urdu poetry as he introduced new trends in it. His mastery in the field of lexical choice is pretty enough to prove himself as a real morphologist. He lines are the reflection of nature, its beauty and Ata Shad’s close association with natural object which can best be observed in Balochistan. A point worth mentioning about Ata Shad’s poetic qualities is that his work is a window through which one can peep into Balochistan. The present study presents a true picture of Atta Shad’s personality and his poetic works while at a time exploring the effects of poetic power on his personality. The study is likely to pave way for future researchers to explore Ata Shad as a person and a poet in the same shell.

Historical perspectives on the precise location of the Baluch nation have been diverse among historians. When considering the homeland of the Baluch people, the emphasis on their current situation holds more relevance than their historical past. Presently, the Baluch homeland extends across Baluchistan in Pakistan, Baluchistan in Iran, and Baluchistan in Turkmenistan. While in the past, the Baluch people were more dispersed, their enduring presence has been marked by the preservation of their national identity, customs, and culture, regardless of their geographical location. The Baloch nation, with roots dating back to ancient times, has inhabited regions in the Middle East, India, Baluchistan, and Iran since facing invasions by Aryans. Over the course of

Lottery is a common interactive method of distribution by which the shares of the participants in different items, rights, etc. are determined by separating the shares of the participants, then there are many of its types and the rules and regulations of the form and type of lottery are also mentioned in the Holy Quran and Ahadith. Especially nowadays on account of the immense diversity in business and rights, the importance of lottery has been further increased, such as prize bonds, and many other types of lotteries etc. Hence, there is a need to understand all these issues concerning lottery to be resolved in the light of sharia, Islamic jurespendence and protection from the curse of gambling and usury.
Keywords: Lottery, Islamic Teachings, Shariah, Jurisprudence Light.

Isra'iliyyat" was mostly fake narratives influenced by imported beliefs of foreigners (Jews, Christians, and Magus) that have found their way to religious texts, or by interpretations of Quran, "asātirol'avvalin" or ancient legends, that quoted narratives and interpreted the verses about creation and stories about the prophets with a deviated view. This deviated idea from the Jewish point of view found heirs among Muslims that Khawarij and Ash'arites could be named as the most important ones, who believed in the fallibility of prophets and demoted the messengers to the level of ordinary people. Of course, the arrival of Isra'iliyyat thoughts into the Islamic culture would have numerous adverse effects on the status of Islam; these hadiths mixed the authentic interpretation and hadith of Islamic with superstition and caused corruption and deviation in the Islamic faith. This distorted the image of Islam and made it as a superstitious religion. This same applies to multiply the importance of addressing this issue. The significant issue about the Isra'iliyyat is the extremity view, which believed in fallibility of prophets, the incarnation of God and his reproofs about the prophets that faced this diverted flow with a major challenged, and the hadith critics must deal with its new extensions with a fundamental choice. These issues have left special effect on the thoughts and ideas of some Muslim scholars. In this study, researchers by using the library research explore these thoughts in the "Tafsir Ayyashi", and finally came to the conclusion that Ayyashi by using interpretation method matched the verses and narrations and past them without modifications.

Among the Jews, The Old Testament has the same status as the status of The Holy Quran for the Muslims. According to the Jews, God gave Moses (AS) the Bible as a scripture and also gave him another oral law. The oral law is passed down from generation to generation through the elders and the oral law is definite and obligatory for the Jews. The Jewish scholars believe that oral law provides the complete interpretation of Jewish shariaa. This oral law was handed over to Yusha bin Noon by Moses (AS), its initial script is called Mishnah which was published in 70 CE. The description of Mishnah is called Gemara which was published in 200 CE. The combination of script (Mishnah) and its description (Gemara) is called Talmud which was published in 400 to 500 CE. Talmud is considered to be the most authoritative text for the Jews. This article will give a brief overview of all volumes of Mishnah. These volumes include Zeraim (order of seeds), Moed (festivals), Nashim (Women), Nazikin (demages), Kedoshim (holy ones), and Tohorat (purities). This article will provide enough discussions in making researchers understand the theme of Talmud.

The blessed life and conduct of the Holy Prophet Muhammad (PBUH) are
a Model of Excellence for the whole of humanity. He is the last prophet of
Allah, which means every aspect of the life of the Holy Prophet (PBUH)
must be perfect which is to be followed by all humans, especially the
Muslims. His life guides every situation that is faced by humans. In this
context, if the teachings of the holy Prophet (PBUH) are considered in the
protection of social values that play a fundamental role in economic
stability and sustainable development, then it will come out that the
Prophet has emphasized the stability of the society through the economy,
peace, justice, provision of rights, liberties, and protection of life.
Therefore, the life of the prophet which is referred to as Seerah is necessary
for the development and strength of the society. In this study the role of
social values in sustainable economic growth has been analyzed in the
light of the Holy Prophet’s Seerah (PBUH). The Analytical Research
Methodology with a qualitative paradigm is adopted to conclude this
study. This study perceives that, if the humanity abides by the teachings
of the Holy Prophet (PBUH) with its true spirit , they can play a dynamic
role in the sustainability of society and economic development.

Every aspect of the Holy Prophet's (PBUH) life is a treasury of deep
wisdom and guidance. The focus of this article is to study an important
aspect of his Seerah i.e. as a ruler. The Madina state was a state which
had a confederation of units with socio- political autonomy. The Holy
Prophet (SAWW) made various covenants for the development and
better defense of the Madina state. The charter of Madina is the basic
document that allows us to understand various aspects of his
governance. He set out the rights and duties of all citizens including
non-Muslims including the Jewish tribes who have been living there
since long and had almost occupied the financial resources of Medina.
Therefore, there was a need to regulate this anomaly and establish a
balance in society through judicious allocation of rights and duties
within an Islamic state. Their role was so defined so as to ensure
development and stability of the State. The Madina charter guaranteed
protection of all kinds of religious, political and social rights and
liberties. Thus the Madina charter is a key document to study how a
peaceful society may be established. It sheds light on his political and
constitutional struggle. This study is an effort to investigate the
Charter of Madina as to how the rights of religious minorities are
secured and to draw a comparison of their rights and duties in the
constitution of Pakistan, an Islamic State. An analytical research
methodology is adopted in this study the above cited topic.
Keeping the charter of Madina in view, a few similarities between the
State of Madina and Pakistan are drawn. The constitution of Pakistan
also guarantees religious freedom and holds that a citizen may
practise any religion. These and other similarities shall be highlighted
in this study.

Trees and forests can be called natural factories of oxygen. Human life
cannot be survived without oxygen. Forests are like lungs of Earth. The
ecosystem of 70 % animals depends upon forests and trees. Natural
ecological system of Earth cannot be maintained without tree
plantations. The trees absorb toxic greenhouse gases from the
atmosphere and provide us with fresh oxygen for breathing. Therefore,
environmental pollution issue can be overcome by planting more and
more trees. Tree cutting at vast level has caused ecological issues such
as imbalance, disorder, global warming, climate change, air pollution
etc. But our nation does not seem serious about protection and extension
of green environment. Islam hardly inspires his followers to plant more
and more new trees more and more. This research paper aims to explore
the role of trees plantations in controlling environmental pollution from
Islamic Prospective. The Analytical research methodology has been
adapted with qualitative research approach in this study. This study
concluded that in 1947, 30 % area of Pakistan was covered with green
environment but now it has been shrunk to less than 5% because of
deforestation. Deforestation is one of the major causes of current
environmental crisis. It is need of hour to increase awareness about
planation through media, education, Private public partnership and
necessarily legislation. Trees Plantation is a most essential activity for
maintaining balance of natural environment of Earth. Trees and plants
play a key role in eradication of environmental pollution.
Environmental pollution is a catastrophic global issue of current times

Tasawwuf is an important felid of the Islamic tradition of knowledge and civilization. It means to purify and purify one's inner self, that is, to purify one's self from the vices and vices of morality, and to adorn oneself with the virtues of morality. But with the passage of time, when different civilizations came together in terms of the spread of Islam to the east and west, the real Islamic Tasawwuf began to change. Other traditions of mysticism, faiths and thoughts also influenced the Islamic Tasawwuf. So for when it comes to Indian civilization, Indian civilization is a mixture of mixed principles and their religion, a combination of different ideas, beliefs, rituals, superstitions, which have been gradually adopted by different sections of the same society. Especially since the beginning of history, this region has been the abode of different civilizations and the centre of their different times. In this way, his influence was also felt on Islamic mysticism and Sufism began to consider him as a part of mysticism. In this context, in this study, an attempt has been made to investigate the causes, consequences and remedies of Islamic Sufism. The Analytical research methodology has been adopted in this study with a qualitative paradigm. The study perceives that the major influence and impact of Hindu Mysticism on Islamic tradition of Tasawwuf is on the creed of Touhād in terms of polytheism and on rituals and Customs in terms of lifestyle and culture. It is, therefore recommended on the behalf of this study we should pure our Islamic tradition of Tasawwuf from Hindu, Persian and Greek Mysticism to act upon the Islamic tradition of purification (Tazkia).