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Static view of religion is a cause of concern in all religious communities because it not only gnaws at their dynamism, more often it tends to swing history back to the old life patterns which have lost their validity and moral force. On the other hand history moves forward and seeks its direction intuitively. So, traditional view of religion collides with the forces of history in futile effort to cease the torrential stream of time. Resultantly, time or history crush them or throw them in the yokes of slavery of others who entertain ever fresh and dynamic view of history and religion. Same went with Islam. With an advent of modernity after European renaissance when Europe collided horns with Islam, once all the Muslim world submerged in European colonialism.it forced Muslim intelligentsia on serious soul search and brought forth three schools of thought the traditionalist who strictly cling to tradition even if it had relevance to the emerging realities of history or not; the revivalists who seek assuage in pristine Islam and turn the tide of history back while modernists sensing new realities harness materieux of history for moral cause and go hand in hand with history. Modernity is also a departure from mythos to the rationale so the most crucial question of todays’ scholarship is whether Islam and modernity are compatible or poles apart in context of history.

Islam believes in the essential unity of mankind, invites people of the Book on the platform of monotheism to strike an ethical world order that ensures justice, peace, progress, and prosperity for mankind. But when forces of history assumed an inimical attitude towards this end, keeping this invitation intact, Islam unilaterally took the plunge. Later Islam and the world of Christianity remained locked in the realm of political hegemony for centuries well until our times. The crusades and after Renaissance western aggressions against Muslim Asia and Africa and other historical biases rent asunder a wide artificial gulf between Islam and West. Recent tectonic shifts in the crisis-stricken world politics demand elimination of historical biases between Islam and the Judaic Christian West. This is exploratory research to find unalloyed truth from an ore of prejudiced history that leads to bridging the gulfs between Occidentalism and Orientalism.

The teachers are said to catalyst of change and play an important role in their institutions especially in cultivating young minds toward the familiarity about religion and its practices in real life. The current study aimed to investigate the religious role of teachers and religious practices of students under this role. The random sample comprised of 265 students from Education University Faisalabad campus from five departments. The self-developed instrument named, Religious Attitude and Religious Practices Survey [RARPS] was used. The data were analyzed using SPSS. Pearson r, t-test and ANOVA were used. The result revealed that female students were found firm to practice religion when compared with male counterparts. If teachers are reflected theirselves as role model of practicing the religion, the religious practices of students improved a lot and they also follow their teachers in religious aspects. It is suggested that teachers should play a religious role to inculcate religious beliefs among young students.

Islamic law has granted countless rights to the women by ending up their exploitation. One for the most significance rights is her right of dissolution of marriage in case her husband is failed to pay her maintenance. In this scenario, the researcher has comparatively analyzed Islamic law and Pakistani law by answering the question: Dose the women has the right of dissolution of her marriage when her husband could not fulfil her maintenance? After the arguments and discussions, the study leads to the conclusion that the woman has the right to ask the court to dissolve her marriage when she unable to have her maintenance from her husband’s side so that she may not has to bear the burden of insolvency without any logical reason. The study also reveals that before the promulgation of Islam when the women’s rights were being condemned and violated everywhere, Islam was the only religion which raised the voice for protection of women’s rights and bestowed them respectable position in community by providing them their legal rights. Moreover, the study is the rejection of invalid objection for the enemies of Islam that Islam has demonstrated invidious reservation in the case of women’s rights by showing biasness.

اثر القراءات الشاذۃ علی استنباط الاحکام Theie aie several schools of Qur'anic recitation, all of which teach possible pronunciations of the Uthmanic rasm: Seven reliable, three permissible and (at least) four uncanon ical - in 8 sub-traditions each - making for 80 recitatio n variants altogether. t62] A canonical recitation must satisfy three conditions: • It must match the rasm, letter for letter. • It must conform with the syntactic rules of the Arabic • It must have a continuous isnad to Muhammad through tawatur, meaning that it has to be related by a large group of people to another down the isnad Indeed, Allah has given His book "Quran" in seven different pronunciations, and allowed the Muslims to recite Quran with these different pronunciations. It is kinds rather than opposites of each others, which caused by "Blessing and Expansion" of Allah. Ulamaas (experts) has taken those different "Qra'aat" as special point of their research and written much on it. they worked hard on it. So they able to screen the right from wrong and separate "Shazz“ from "Batil" and "Daeef" and highlighted its laws and principles. This article is based on "Asar-ul-Qra'aat e Shazzah" and details about it.

The punishment for apostasy is an established Islamic Tradition THe writes,All Muslim j urists agree that the apostate is to be puni.shed. How ever, they differ regarding the punishment itself. The majority of them go for killing; meaning that an apostate is to be sentenced to death. Authentic Hadiths have been repo d in this regard. Ibn 'Abbas reported that the Prophet (peace and blessings be upon him) said, "Whoever changes his religion, you kill him." (Reported by all the group except Muslim, and at-Tabarani also reported it with a sound chain of narrators. Also recorded in Majma ' Az-Zawa'id by Al-Haythamiy.)43 Al-Qaradawi states that if an apostate proclaims and openly calls for apostasy in speech or writing, then the punishment is the death penalty, otherwise, imprisonment till repenting.[20][44 About people who are self-dec lared as Muslims but are suspected by the traditional Islamic scholars of committing what amounts to apostasy, for instance, by writing what could be interpreted as a result of disbelief in Islam or traditional . interpretation of it, according• to Al-Qaradawi who calls this "intelectual apostasy" and refers to it as a uhypocrisy (which) is •more dangerous than open disbelier •, it is not the role of the Muslim Community, ra. ther it is the role of scholars to respond to these types of ideas Intellectual apostasy is always propagated night and day. We feel its relentless and ruthless effects on our society. It needs a wide scale attack at the same level of strength and thinking. The positive religious obligation here is for Muslims to launch war against such a hidden enemy, to fight it with same weapon it uses in waging attack against the society. Here comes the role of erudi te scholars who are well versed n Islamic Jurisprudence.

ALLAH the Exalted se nt His Messe nger Muhammad (PBUH) wit h guidance and the religion of truth to all mankind as a Bringer of glad tidings, Warner, Caller to Allah by His Permission and a Lamp that spreads light. Before Alla h sent Muhammad (PBUH ), the son of A bdullah , as His Honorable Prophet and as the awaited leader, reformer and savior by Allah's permission, mankind was engulfed in Kufr (disbelief) and misguidance . They lived in ignorance and darkness, with confusion and disorder being som rampant and prevalent that truth was not esta blished. There v J S no guidance being followed or implemented. There was no righteous leader to follow nor, a reformer to call and impress the people with his cal and cause. Muhammad (PBUH) was the awa ited savior and the longer for reformer who, by Allah's Leave, guided mankind away from misguidance, saved them from ignorance and called them to Faith.Brotherhood and worshipping the One True Lord of all that exists.

مقتضیات العصر الحدیث للوحدۃ الاسلامیۃ

سیکولر ازم اور اسلام

Allah's commandments to His servants encompass deep wisdom and practical benefits, revealed through the Qur'an and Hadith. Fasting, designed to instil piety, and the prohibition of usury, aimed at preventing harm and injustice, exemplify these principles. Hadith, including the Prophet's directive to wash hands upon waking, provides additional insights. Companions like Hazrat ‘Umar and Hazrat Ā’ishah emphasized unravelling the benefits of religious commandments. Scholars term this field as the "purposes of Sharī’ah" and the "wisdom of Sharī’ah." It's considered an art, denoting the intricate understanding required to fathom the mystery and wisdom within divine directives. The article reviews methodologies in four selected books, aiming to uncover the hidden dimensions of religious injunctions, offering a nuanced understanding of their profound purposes and inherent wisdom. [ABSTRACT FROM AUTHOR]

Amir khusrow (1253-1325) was one of the greatest poets of medieval India. He wrote in both Persian, the courtly language of the Muslims of the sultanate period, and Hindavi, the vernacular language of the Delhi area. His knowledge of Arabic, Persian, Turkish and Hindi languages allowed him to deal with outstanding jest and amazing fictional trickeries. He is known as Tuti-Yi Hind (the Parrot of India) for his lyrical fluency and effortlessness in Persian. Amir Khusrow has stood as a major ethnic portrait in the history of Indian sophistication for almost seven hundred years. He is specifically evoked as the founder of the 'Ganga- Jamni' Hindustani culture which is an amalgamation of the Muslim and Hindu elements. The third of his historical poems 'Ashiqa' (beloved) also known by the titles Ishqya' (love story) and Dowal Rani Khizr Khan is the figurative union of the two key Indian ethnicities that produced the amusing ethos whose history begins with the poet himself. The Ishqiya was completed in 1315, more than a decade after he had written Khamsa. It is probably his best-known historical tale poem and the one that has been most often demonstrated. It comprises 4200 verses, yet it took him a little more than four months to complete the poem. He continuously seems to prefer the Indian beauty over the splendors of Egypt, Rome, Samarqand, and the rest of the world. He goes on to divulge the delightful refinement of India, its classiness, and its multiplicity. He exceedingly escalates Indian culture and insight into its dialects, predominantly Sanskrit which is in no way mediocre to Persian. The entire form is an incomparable example of the masterwork of romantic poetry. In this article, the condensed similes used in the poem have been analyzed and examined. [ABSTRACT FROM AUTHOR]

The knowledge of hadith is a vast knowledge. Mostly all the hadiths of Sihah Sitta sums up in the "Mishkaat-ul-Masabeeh". Many interpretations of Mishkaat-ulMasabeeh have been written in the subcontinent. In view of the importance and position of Mishkaat-ul-Masabeeh, the scholars of the Ummah have arranged its Arabic, Persian and Urdu interpretations in every era. The Urdu Sharh of Mishkaat-ul-Masabeeh "Khair ul Mafatih" is also a link of the same chain. Maulana Mufti Abdul Rasheed Sahib is the author of "Khair ul Mafatih" and consists of six volumes. The main feature of Khair ul Mafatih is that it is a detailed research phase of Mishkaat-ul-Masabeeh. The reason for choosing it is that it has been chosen in a very simple and easy way. In this article, the purpose of this research is to explain the style and characteristics of the Ahadith described in Sharh Khair ul Mafatih of Mishkawat-ul-Masabih in a narrative and reasoned manner. The reason for doing research on Khair ul Mafatih is that the author has clarified the difficult words of the Holy Hadith. Through question and answer, he has made difficult researches easier. He has deduced new and legal issues. The religions of the jurists have been explained with arguments. The author has described the brief situations of the hadith narrators. He has made headings and paragraphs in the detailed topic. This rate is more comprehensive than other explanations. [ABSTRACT FROM AUTHOR]

In the course of history, Islam, as a religion has come into contact with a number of other religions in the East and West. The historical and social relations between religious communities are attracting increasing scholarly attention. The healthy relation among the people depends upon their mutual respect for all religions, their Prophets, Holy Books and also their famous religious personalities. Followers of the different religions must accept and respect the freedom of thought and freedom of expression under the guidance of their scriptures, norms and common practices. They must know which sort of freedom is beneficial, constructive and which one is harmful, aggressive and discourages others’ faiths. The United Nations Organization has mentioned the Charter of Human Rights and made world Assembly of religions for solving such types of problems. We can make loveable, peaceful and harmonic multiethnic societies by giving respect to these laws. We can make a real peaceful global village by observing and abiding by these laws in real sense and religious traditions of tolerance and mutual respect. Islam accepts this right to the extent that even the Holy Prophet (Peace Be Upon Him) was directed to get the consultation in the matters of state in which the revelations were not revealed. The research explores the need to incite and motivate scholars and researchers for enhancing of renaissance of Muslim Ummah with moderation and progressive development and reconstruction of Islamic thoughts. [ABSTRACT FROM AUTHOR]

Tazkaray (biographical accounts) are considered the primary source for research in literary, poetic and linguistic areas of Urdu language. The writers of Tazkaray have beautifully high lighted and astutely commented on the main aspects of the artistic skills and expertise of their contemporary literary figures and their predecessors. The researchers' and scholars have always benefited from these biographical accounts and enriched their inquiry and analysis with the insights of Tazkara writers. In this article the author has explored the self portrayal of some Tazkara writers and presented his views on their self-representation. [ABSTRACT FROM AUTHOR]