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Hundreds of publications written in various Western languages throughout Europe at the end of the 19th century followed a generally negative trend. However, in the 20th century, orientalists emerged on the scene, nailing the plank of their predecessors. They educated their people about Islamic realities that they were still unaware of through their in-depth studies of Islam. After a thorough examination of the Qur'ān, Hadīth, and other Islamic knowledge sources, Islam was produced on these strong foundations. Ronald Victor Courtenay Bodley (1892--1970) was a writer of 19 compositions, a scriptwriter, a biographer, and an official in the British Army. Before the First World War, he traveled to Kashmir while serving in the military. On the counsel of Thomas Edward Lawrence (Lawrence of Arabia), he voyaged to Algeria and the Sahara desert where he went through seven years among the Arabian migrants. During his stay in Kashmir and the Sahara desert, he found the opportunity to learn about Islam and the Prophet of Islam (...). So on his arrival to England, he chose to compose the history of the Holy Prophet (...). In this article, a critical analysis of his writing "The Messenger, The Life of Muhammad" (...) has been presented. [ABSTRACT FROM AUTHOR]

The teachings of Holy Prophet (PBUH) are not merely limited to the era of Prophet (PBUH) himself but they carry the weight as are the universal ones of all ages till the day of Judgment. Holy Prophet (PBUH) eradicated group, territorial, caste, creed, color and ethnic based differences and invoked a spirit of mutual brotherhood among his followers. He proclaimed individual self-respect for all mankind and set its principles to be practiced in society. He abolished material arrogance and pride and made “Practice” as the standard of human superiority. He also taught for social co-existence, tolerance and mutual harmony. It will only be possible if the social crimes like human hate, sectarian hate and hate like era of ignorance based, is evacuated. Intolerance is the tragedy of our society where an individual becomes arrested in his own fabricated ethnic, tribal, color and creed based boundary. He ignores all other ones beyond his own fabricated boundary. The present research paper will highlight the intolerance, causes, national and international trend and the teaching of Holy Prophet (PBUH) regarding this very issue. Keyword: Intolerance, Brotherhood, Social Ethics, Sirah Study, Standard of Human Superiority, Human Hate, Sectarian Hate.

The Holy Qur’an and the Sunnah of the Prophet are full of directives and controls that regulate consumption in contemporary societies, whether this consumption is individual or collective. At the same time, it guarantees the excellent use and disposal of money or available economic resources, so it is not permissible to waste or spend it on what is useless. Otherwise, the person becomes - with this behavior - an imbecile that requires a ban on him to prevent him from illegally spending his money, as Islam is keen. In refining human economic behavior and consumption spending, there is no extravagance or restriction, but rather moderation and mediation, and this matter is a restriction in spending that prevents excess and negligence that ultimately lead to poverty and need. Scarcity and squandering resources without benefit are both rejected in Islam and do not achieve the meaning of complete servitude to God Almighty, and moderation and moderation in spending are commanded by man. , which is consistent with the economic priorities of Muslim societies. Believing in the duty to contribute to revealing some aspects of Islam in the field of consumption, the investigator made this modest attempt to show that Islam possesses controls and restrictions that enable it to regulate consumption and control the trends of demand among Muslims in a way that leads to preserving available resources and raising the efficiency of their use in contemporary societies.

The Forgiveness & Leniency in Worship in Islam is a burning issue of today. Whereas Islam has ordained various spheres of basic principles of punishes and qisas, on the same pattern, Islam has also provides various injunctions regarding forgiveness and taking off revengeful attitude. Forgiveness is often defined as an individual, voluntary internal process of letting go of feelings and thoughts of resentment, bitterness, anger, and the need for vengeance and retribution toward someone who we believe has wronged us, including ourselves. The term forgiveness can be used interchangeably and is interpreted many different ways by people and cultures. This is specifically important in relational communication because forgiveness is a key component in communication and the overall progression as an individual and couple or group. When all parties have a mutual viewing for forgiveness then a relationship can be maintained. The leniency in worship is the basic principle of Islam. The significance of forgiveness and dispute carries a great significance in Islam and on the same pattern, revenge and punishment carries the same.

The Forgiveness & Leniency in Worship in Islam is a burning issue of today. Whereas Islam has ordained various spheres of basic principles of punishes and qisas, on the same pattern, Islam has also provides various injunctions regarding forgiveness and taking off revengeful attitude. Forgiveness is often defined as an individual, voluntary internal process of letting go of feelings and thoughts of resentment, bitterness, anger, and the need for vengeance and retribution toward someone who we believe has wronged us, including ourselves. The term forgiveness can be used interchangeably and is interpreted many different ways by people and cultures. This is specifically important in relational communication because forgiveness is a key component in communication and the overall progression as an individual and couple or group. When all parties have a mutual viewing for forgiveness then a relationship can be maintained. The leniency in worship is the basic principle of Islam. The significance of forgiveness and dispute carries a great significance in Islam and on the same pattern, revenge and punishment carries the same.

Imam Sulaiman bin Ahmad Al-Tabarani was a famous Muhaddith of 3rd and 4th century AH. He has significant services in the field of "Ilm ul Elal". His famous book in this regard is "Al-Mujam Al Awsat". He has explained the "Al-Elal" of ahadith in this book. He mentioned "Elal" are based on the differences and disagreements of the narrators. The said book is unique in this regard, however, there are errors in same places. A critical research study of its five hundred (500) ahadith has found thirty-six (36) errors in it. Most of the errors are found in the credentials. These include errors in narrator's names, their father names, and errors in the credentials. These errors are mentioned in the article. Arguments has been given regarding these errors. This research invites a critical research study of this book in this regard, so that it can be corrected. This article is divided into preface and nine axes and conclusion. The preface shows the importance of the said critical study of "Al-Mu'jam Al-Awsat" in this regard, and the axes are show the different kinds of these errors. Keywords

The study aims to critically review the Islamic teachings on mental health policies and practices for the psychological well-being of public sector secondary school students. The study is conducted through purposive sampling technique for the selection of school Principals and senior Islamic education educators serving in public sector secondary schools in Punjab. Unstructured interview is used as a main tool of research for this study. Findings: The study concludes Islamic teachings provide a clear picture to streamline the mental health policies and practices for school children and concrete policies and practices in Islamic perspectives are essential need for the psychological well-being of secondary school students in any country of the world. In general, findings of the study are applicable anywhere for school education department concerning the significance of policies and practices for the psychological well-being of secondary school students and can also be used to improve the strategies for training school Principals and educators.

The modern world today, the Covid-19 Corona epidemic is sweeping the entire world, as people on earth have become prisoners of diseases that kill them without discrimination, gender or color, as it affects the ruler, princes and kings - the rich and the poor - and it has greatly damaged the social and health environment until it is no longer. People meet as they once were. Rather, people are fleeing from each other, especially sick people or those accused of this deadly epidemic as fleeing from the hungry lion or hating it as they hate meeting the enemy.The Corona epidemic blocked the wide horizon, closed commercial activities, and paralyzed life, as it became difficult for people to move from place to place completely freely. Rather, the military is from that, as governments around the world have been keen to emphasize the movement of citizens, and to close markets, shops, restaurants, and hotels, and have gone further than that by preventing public gatherings in addition to the gathering of more than five individuals in one place. In the first cycle of the spread of Corona disease, governments sought to close airports and prevent travel between cities in the same country, in addition to travel between different countries. This increased isolation between countries. From what seriously affected the economic activities. Some countries did not pay attention to this ban and did not take it seriously at first, which increased the spread and transmission of infection from sick people to healthy people.

The main purpose of this study was to explore principles of gender interaction in Islamic teachings. Now-a-days Muslims find themselves asking what the guidelines are for men & women to interact and socialize with each other if they need to, except such texts do not exist. In-short, the scholars of the past dealt with the academic aspect of gender intermixing, but did not shed light on the practical side of it. Our society cannot flourish without professional and healthy interactions between men and women. Pretending that such is possible simply does not make sense. In our global society we have to interact with the opposite gender whether we live in a Muslim-majority country, or a Non-Muslim-majority country. Rather than just saying that men-women interactions are not permissible except when needed, the focus should be to provide guidelines and protocols to follow and abide by for when the time of ‘need’ arises. In this way, we can work on making every interaction professional and permissible in the sight of Allah. Since none of the classical fiqh scholars dealt with this topic in the way we intend to, it has made my job very difficult in coming up with the guidelines and protocols of permissible interactions between men and women. To do so, we have begun by analyzing all the classical Islamic texts. The study is qualitative in nature and thematic content analysis is used to achieve the objectives of study. Conclusion of the study is significant in understanding the true picture of Islamic teachings for gender based social interaction.

The Holy Quran and the ahaadees are the two important and basic source of the blessed Islamic shareeyat (Muslim religious law). Almighty Allah is the protector of Holy Quran. The Muslim scholars have also made much effort to secure the ahaadees and to transmit the authentic ahadees to Muslim Ummah. They have conveyed this sacred trust after thoroughly examining the correct, week, reliable and unreliable narrations. “Darayat” (درایت) is a basic principle to differentiate the reliable and the false narrations. It means to check or investigate whether any Hadees is against any Islamic principle or teaching and whether it contains any thing which is against the teachings of Islam. And whether the narration (روایت) can be related to the Holy Prophet in view of his teachings or not. If there is any such defect in the narration then it will be simply rejected and termed as unreliable although it has been narrated by reliable persons. As such on some occasions the ahaadees are rejected keeping in view their meanings without considering the narrators. Such checking of the narrations is also proved and confirmed from the Holy Quran and its origin has been found in the time of the Prophet. This method had also been in practice by the Sahaba. The learned Muslim scholars of the later times also followed this method. They also made rules and regulations to examine any narration and to term it un-reliable irrespective of its reporters) حدیث ِ . (راویان This article gives a basic description of the above mentioned subject.

Al-Mu'jam Al-Awasat by Imam Sulaiman bin Ahmad Al-Tabarani consists of hadiths with the chain of transmission. Also, Imam Al- Tabarani had passed comments after a large number of the hadiths that there is individuality by the specific narrator from his teacher (Sheikh). These comments are regarding "Elal al-Hadith" that when a narrator individually narrated the hadith from his teacher so, it is considered a weakness in the hadith narrated by this chain of transmission. Although, the comments regarding this individuality are the difficult part of hadith's sciences, and only the specialist "Muhaddith" can do it. The individuality of a trustworthy narrator does not make any weakness in his narration, but the unique narration of an unreliable narrator is rejected among the scholars of hadith. It is also known in the hadith's sciences that the appendage (Mutaba'a) gives strength to and raises the level of any hadith in authenticity criteria and the status of a weak hadith can be raised to the rank of the good by means of another chain of transmission. The critical study of five hundred hadiths of the book of Al- Tabarani results shows that many comments of Al- Tabarani in this regard are contradicted and so many of them are dismissed by appendage. There are forty-seven hadiths are reported and this article highlights these hadiths. Several hadith's scholars criticized some of Al- Tabarani's comments like Ibne Hajar Al-Asqalani in his book (تغليق التعليق) and Abu Ishaq Al-Huwaini in his book (تنبيه الهاجد إلى ما وقع من النظر في كتب الأماجد). This article is divided into a preface, three axes, and a conclusion. The preface shows the importance of this study, and the axes show the different kinds of appendages.