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The survival of any country and state is conditional on the prosperity of its subjects, peace and tranquility, and the elimination of internal and external anarchy. If a country’s internal system suffers from disnity, if there is no balance of relations the between people and the authorities, it will not take long for this state of decline. That is why Islamic law has given such clear rules to the rulers and subjects that by following them any country can achieve prosperity. These principles and guidelines of Islamic law have been taken from the hadiths of the prophet ﷺ. The principles and teachings given by the Prophet (ﷺ) in this regard are of three kinds.Teachings that are shared between the authorities and the subjects, such as piety and piety, enjoining good and forbidding evil, self-accountability and subordination، And these are the foundations for the betterment of individual and collective life۔ Teachings that relate only to the authorities include a sense of responsibility, self-accountability and transparent accountability of subordinates, leniency towards subjects, enforcement of God's commandments, protection of national treasury, protection on internal and external fronts of the state, competence. It is important to give positions on the basis, protect the fundamental rights of the people and establish justice. Practicing them increases the respect of the authorities in the eyes of the subjects, makes the subjects happy and keeps them away from chaos and disorder and she volunteered voluntarily to assist the authorities in every possible way. Teaching is for the subjects and that is that all the members of the subjects should cooperate with the authorities in good deeds, avoid all kinds of rebellion and rebellion and the subjects should be related to brotherhood, love and selflessness. It sits in the hearts and because of this it is safe from all kinds of atrocities, it cannot be a tool of external forces and riotous elements which creates a peaceful environment and a stable society.

Allah Almighty has made the life of the world in the Universe perishable. Therefore, he has also made the lives of human beings, animals, birds and insects living on the earth eternal. For the end of their lives, Allah Almighty has made different causes according to his Sunnah. Among these causes of the decline of worldly life are also diseases. On the other hand Allah Almighty has also created means to take life to the appointed time. Among these causes are medicines which can be used to prolong the life of this world till the appointed time. Therefore, along with diseases, Allah Almighty has also revealed to human beings various methods of treatment for diseases. One of these methods is the treatment of colors. Different colors have different effects on human life. The proof of this is stated in the Holy Quran “The Said! Ask Allah to tell us what color it is. Musa Said! My Allah says: let its color be deep yellow, that it may please the beholders.” Since man is naturally endowed with beauty, Allah Almighty has adorned the universe with colors. This blessing is also mentioned in various places in the Holy Qur’an, as the Almighty says: “Do they not look at the sky above them, how we have made it and adorned it, and there is no crack in it?” “On top of these Paradises will be green garments of cherubim and silk rings and they will be adorned with silver bracelets”. The importance of colors has been mentioned in the Holy Quran. Keeping in view the importance of colors, Azimi Sahib has described the treatment of colors as a natural means of treatment. He has written “Treatment” “Color therapy” and “Theory of Color and Lights”. According to him, due to the excess and deficiency of colors, the human body suffers from various diseases. And if the deficiency and excess of the desired color in the body is corrected, the disease can be got rid of. Sunlight and rays help to eliminate abuse. Describing the mental properties of red, he has called it the color of courage and love. When things go awry and expectations are dashed, red dominates the mental center. The red color in the center of the red is an indication of abnormal emotional attachment or emotional trauma. People in the red color are in moderation, they help others and use all their abilities in their favorite hobbies.

Human Beings are the superior creature of Allah (Almighty) and humans attained this superiority because of some qualities. Firstly Allah made Human Beings responsible of their all deeds. Secondly Allah created human beings in best body structure and lastly Allah sent humans as his representatives in this world. Allah made pairs for every creature of this world and Human Beings are also made in couple i.e. Man and Woman. Allah (Almighty) assigned responsibilities to both the genders according to their natural physics as one is not capable of what other can do. Any change in these fundamental features of humans will result is disorder and chaos in human societies. In this research Change of Sex has been discussed in the light of Islamic Sharia and its consequences in the Human Society that a Human Being who has been living in the Society as man and if his sex is changed into woman then what kind of effects could occur in the Society, and a Human Being who was living in the society as woman and her sex is changed into man then what kind of consequences could occur in the society.

The Ahli Bayt of the Prophet Sallallahu Alyhi Wa Salam has an important place in the religion of Islam. But the scholars have different views on the validity of the Ahli Bayt. According to the best and favorable opinion, the Prophet's wives descendants and Banī Hāshim called Ahli Bayt of holy Prophet Sallallahu Alyhi Wa Salam. Banī Hāshim refers to the descendants of Ḥazrat ’Abbās, ’Alī, Ja’afar and ’Aqīl. On which charity was forbidden. The wives and children of the Prophet Sallallahu Alyhi Wa Salam are moderated by the declaration of the Ahli Bayt. Because it applies to the Qurān and all the Ḥadiths concerning the Ahli Bayt. Whereas other sayings have to omit the Qurānic context or some of the Ḥadiths. However, according to all Shiites, the wives of the Prophet Sallallahu Alyhi Wa Salam are not the same as their Ahli Bayt. According to some Sunni scholars and later Shia scholar, the Ahli Bayt are Ahli Kasā ie Ḥzrat ’Alī Murtadā, Bībī Fāṭimah, Ḥassan, and Ḥussain.

Ṣaḥīḥ Bukhārī a collection of Aḥādīth of Prophet Muḥammad (May peace and blessing be upon him) compiled by Imām Bukhārī. The Muslim scholars of past and present time gave great importance to this book by making their efforts to extract the treasures hidden in this book and to present the different approaches and benefits of this book. “Al Kawākib al-Durārī” by Imām Al kirmānī is an old explanation of Ṣaḥīḥ Bukhārī. He was among those scholars who were expert in many fields at a time like knowledge about Hadīth, its narrators, Commentary, Qirā’t, Qur‘ānic Sciences, Islamic Jurisprudence, Arabic language, Faith, Medicine, History, Geography, Astronomy etc. Hafiz Ibn Hajar who also had the specialization in science of hadith and knowledge about biographies of narrators. During studying “Fatḥ al Bārī” I found that Hafiz Ibn Hajar criticized on the commentary of Al kirmānī at many times in relating different sayings and signals. In this article I studied these comments of Hafiz Ibn Hajar on Imam Alkirmani a critical comparison. After research I have found that Hafiz Ibn Hajar has consulted “Al Kawākib al- Durārī” and quoted Imām Al kirmānī’s commentary and added it.This article approves that judgments of Hafiz Ibn Hajar on conversion and transformation of text and on distorted, additional and incomplete words in the text are more authentic than Imām Al kirmānī

Twriyah in a speech or word contains multiple meanings having different interpretations of its primary meaning. This article represents the linguistic and connotative concept of Twriyah and T’ryd in the light of Qur’an, hadith, Sirat, the views of various jurists. By analytical study of the available literature it is concluded that there is difference between using Twriyah and Falsification. There are several rules which regulate the use of Twriyah in special circumstances. All Messengers of Allah have never give false statements in any case, however they often used Twriyah in their statements. This article elaborated the various meanings and situations of Twryh in the light of Islamic teachings.

Zakat is one of the main pillars of Islam. On one hand, it purifies the income of the wealthy people, on the other hand, it helps the needy people hence the social value of Islam and brotherhood is promoted. The niṣāb of few things are very clear as mentioned in aḥādīth in quit unambiguous manner just like nisāb of gold, silver, and livestock, etc. However in a situation when a person’s wealth is a mixture of a different kind of Amwāl-e-zakat and none of them reach to the limit of nisāb, especially in the case of gold, silver, and modern-day paper currency, in this case, whether gold, silver or paper shall be combined for the obligation of zakat or not? Imam Malik, Imam Abū Yūsuf and Imam Muhammad are of the view that the merger shall be based on its quantity/parts On the other hand, according to Imam Abū Ḥanifa, the merger shall be based on the price of gold and silver and the person should be considered nisāb holder if the price of the combined assets reaches the price of nisāb of silver. The above principle shall also be applied for Uzḥiyyah as well. Currently, due to the huge difference in the price of silver and gold, if we take the merger of different assets based on price, people who are not even secure from financial worries become nisāb holder and they have to pay zakat as well as Uzḥiyyah. In this paper, Zakat and its conditions are briefly defined, the issue of the combination of various niṣābs is elaborated, and the modern-day problems in light of the impact of the price of silver on the combination of niṣābs are discussed along with the recommendations. [ABSTRACT FROM AUTHOR]

Islam has provided complete knowledge on maintenance of human’s health. Furthermore, it has guided us to abstain from all the harmful things which causes damage to human’s life. Among all the sicknesses, infectious diseases cause the most hazardous effect on mankind all around the world. In recent pandemic situation the world is observing a lockdown to ensure social distancing. Besides all the significant concerns there is a contradiction in performing religious rituals i.e. obligatory prayers, Nawāfil, Taraweeh or in congregational prayer (Salāt al-Jamā’ah).According to the situation Government and religious scholars take some initiatives to control the extent of infectious virus in accordance to the teachings of Islam and Sunnah of Holy Prophet SAW. The suspension of religious gatherings in present-day condition is according to the practices performed by religious scholars in history are discussed in the light of Islamic teachings. Firstly, as a Muslim it is important to seek Allah’s protection and being a responsible citizen, it is obligatory to act upon the precautions specified by the health specialists and strictly follow the rules indicated by Government.

Women's right to inheritance, indeed, remains an inconclusive debate almost in all legal systems. Sharī’ah has given extraordinary standing to women's rights. While having an unperceptive study of the work of classical Muslim fuqahā, one can easily derive this fact which is widely accepted by the jurists and legal experts of other legal domains. Moreover, no other prevailing legal system or its jurisprudence can cup-tie Sharī’ah in this connection, both at theoretical and practical levels. Among these rights, the right to inheritance is the most central one. Being an Islamic state, Pakistan follows Sharī’ah for giving up and protecting such rights. However, due to some informal flaws in the society and formal flaws in the judicial system, the implementation of such right becomes frail at ground level, which cannot be a professed failure of Sharī’ah under any stretch of explanation. The present research endeavor outlines, with a solid argument, that the failure lies in the society and prevailing judicial system, of course, not in the law on the subject (i.e. Sharī’ah). The work of the Muslim fuqahā’, both classical and contemporary, has extensively used for certifying this undeniable hypothesis. The historical Islamic jurisprudence, however, is predominantly resorted, herein, for the same purpose. The Pakistani society’s norms and judicial system are profoundly discussed for further clearing-up of the issue. The discourse analysis technique has been followed for the investigation of the issue.

This study is descriptive in nature and main focus of this paper is to consult Qur’ān and Ahdiths for understanding the concept of morality. Verses from the Holy Qur’ān and sayings of Prophet Muhammad (peace be on him) are consulted to portray a paramount role of parents and teachers that is played as family and public institutions respectively. Moral values like, good manners, respect, loyalty, truth, altruism, reliability, fairness, cooperation, collaboration, honesty, companionship, decency, acceptance, compliance, love, patience and forgiveness are also studied in the light of Qur’ān and Ahdiths. As an end product, inculcation of moral values in youth by their parents and teachers is also delineated.

This study investigates the case of arbitration in the modern states in general and in the Islamic Republic of Pakistan in particular, as a self-binding, amicable mode of Alternative Dispute Resolution (ADR).it starts with arbitration’s meaning, history and evolutional background and discusses them as preliminaries and entrance to the main topic. The study debates Pakistani legislation on the subject, with special focus on the Arbitration Act, 1940. It examines the functioning of arbitration in Pakistani legal system, detects the flaws and areas of improvement therein, and most significantly, suggests proposals for required amendments in the relevant laws. In this connection, the equivocal nature of ADR provisions in some statutes other than Arbitration Act, has been specially highlighted. As per requirement of the Article 2(A) of the Constitution 1973, some inconsistencies of the laws on the subject with Sharī‘ah have also been traced. The issue of qualifications of arbitrators (hakams) has been detected as the main subject of inconsistency between law and Sharī‘ah, resulting in substantial and effective bearings. A similar inconsistency, comparatively with a lesser effect, has been noted in arbitration of family disputes regarding fixation of number of arbitrators and the hail from families of the disputing spouses. While investigating all these issues, an analytical-cum comparative strategy has been followed. The conclusion contains a concise brief on comparison between Sharī‘ah and law on the subject and a package of proposed amendments in the gray areas.