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This research will look at whether the concept of kafālah, which is promoted by some many Muslim countries and has been recognized by the United Nations Convention on the Rights of the Child (CRC), and the 1993 Hague Convention on the Protection of Children and Co-operation in Respect of Inter-country Adoption (Hague Adoption Convention), and the 2009 United Nations Convention on the Rights of the Child (UNCRC), is applicable to child support. In layman's terms, the phrase refers to carrying another's expenditures, while in fiqh literature; the term kafālah refers to the ideas of surety and guarantee, as well as bail, in the context of criminal law. Does this idea of child support have anything to do with the Arabic word kaf, which means assurance or surety? If this concept is permitted by Sharīʻah, are adults obligated to assist and care for abandoned and underprivileged children? This study will make an effort to define the kind of obligations that the Sharīʻah imposes in such situations. It is well known that Islam forbids adoption. What options for orphanages, foster homes, and other arrangements does the Islamic legal system provide in such a circumstance? The response of Islam must be compared to equivalent institutions developed and put into place in Western civilization.

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Kafālah, Sharīʻah, Adoption, CRC, Guarantor.

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The Sufis have left an effective impact on religious, cultural, and social life in the world. Their teachings of service to humanity and love for God still resonates with people today. Sufis were firm in abstaining from religious and communal conflict and strived to be peaceful elements of civil society. Their main goal was to teach and educate humans to achieve perfection. Keeping this in view they have not only emphasized on individual training but have also emphasized on cultural and social aspects so that humans be aware of their true position in the universe and they could adorn themself with true qualities and actions and find the best way to live as a human. The Sufis tried to make the humans think that their soul is unique therefore they should enjoy each moment in this world. Moreover, life is an ongoing process and is not just limited to the past, therefore hatred, backbiting, slander and other moral vices should not be allowed to take place. The present article seeks to analyze the moral and social achievements of Sufi education and character building and at the same time answer a challenge that does Islamic mysticism and Sufism leads towards isolation of a person from his society.

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Sufism, Education, Character Building, Morality, Society.

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In Islamic Law husband can divorce his wife without mentioning any reason which is considered his unilateral right. The wife can also dissolve her marriage through khul‘ nevertheless there is a contradiction in granting a woman right to dissolve her marriage as a unilateral right. This paper is divided into two parts; the first part highlights the contrary arguments of classical and contemporary Muslim Jurists in considering khul‘ as the unilateral right of a woman or it is dependent upon the consent of her husband, while in the second part I will examine how does this right is granted to a woman in light of the case law. It also explores how do the superior courts provide varied judgments in which the approval of the husband is considered mandatory for khul‘ while in others the consent is assumed irrelevant. The current paper investigates these contrary judgments in light of Islamic Law along with the opinions of the classical and contemporary jurists on the consent of a husband for khul‘. It is also noteworthy to highlight that there are also some basis provided by Pakistani law for dissolution of marriage by the woman with certain justified causes as mentioned in section 2 of the Dissolution of Muslim Marriage Act 1939. Drawing over the scholarly arguments from Islamic and Pakistani Law this study claims that the approval of the husband is mandatory neither in Islamic Law nor in the legal system of Pakistan.

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Khul‘, Divorce, Family Law, Woman’s Right, Islam, Judiciary, Pakistan.

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Kulliyat al-Khams including faith, life, progeny, intellect and wealth of Maqāṣid Al-Sharīʿah has protected the essentials (al-Ḍharūriyāt). Ḥifẓ al-Bīʿah (Protection of Environment) in the present global context has played an enlightened role in the preservation of Ḍharūriyāt al-Khamsah. Islam is a religion which has a great focus on the protection of natural environment. Today, the modern world is facing with environmental crisis no doubt. In the Holy Qurʾān and Aḥadīth, numerous evidences are mentioned relating to Ḥifẓ al-Bīʿah. The present research work focused on the theme of nature with Maqāṣid Al-Sharīʿah, human beings effort, natural resources, natural stability, forestry, land development and agriculture. The dimension of Maqāṣid Al-Sharīʿah with respect to environmental protection is also under discussion in this study. The nature of study is qualitative. The descriptive and analytical approach has been utilized in this research. Both primary and secondary library sources are used. On the basis of content analysis, remedial measures related to Ḥifẓ al-Bīʿah and how to cope up with environmental crises are also under debate. The study besides major basic principles of Maqāṣid Al-Sharīʿah also recommends that in the present global era, Ḥifẓ al-Bīʿah needs vigorous attention of human beings. It is concluded that there is an instantly need of protection / preservation of environment as an essential element of Maqāṣid Al-Sharīʿah.

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Maqāṣid Al-Sharīʿah, Ḥifẓ al-Bīʿah, Ḍharūriyāt al-Khamsah, Progeny, Intellect.

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Keeping in view the increasing number of women converts to Islam in last two decades and the various ways in which these conversions have been approached and understood by their respective societies it is very important to consider the challenges that these women converts are facing in Europe and the way forward. This paper is an attempt to consider the issues and challenges faced by women converts to Islam in Europe particularly and Muslim Women Diaspora in general and the strategies they have used to deal with these problems. The paper seeks the answer to the questions like; how old is the history of Islam in Europe? How far the recent increase in number of converts to Islam is probed and discussed? What are the key concerns and issues faced by the converted women to Islam in Europe? How these women converts have attempted to meet these challenges in order to make their self statement as Muslim women in Europe. The methodology of the paper is discourse analysis mainly focusing on the literature produced by and on and by women converts to Islam in Europe during past two decades.

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Conversion, Da‘awah, Women Converts, Self Statement, Europe.

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Major challenges of Islamic Microfinance institutions (IMFIs) are sustainability, funds constriction, high operating cost, low market penetration and their effectiveness for poverty alleviation. Islamic microfinance with only 7% share in the total microfinance industry in Pakistan, is facing serious issue of financial sustainability with a variety of operational models. Many organizations have started Shari’ah compliant microfinance operations. However, due to financial sustainability challenge, they have either stopped or at least have limited their operations. In this paper, we selected three organizations to compare their financial sustainability positions, having different operational models. Descriptive analysis with graphical presentation is used to describe the results of quantitative and qualitative data. Results revealed that Akhuwat (Qard Hasan based organization) is good in terms of outreach, financial strength, and operations cost while lacking in ROA, ROE, average finance size and nil on deposit outreach. The progress of Islamic Microfinance banking model is significant on financial indicators except, operational cost. Profit-based NBFC’s financial indicators are not impressive. In conclusion, funding arrangement is one of the major issues apart from others which can be overcome through deposit generation and low cost fund raising campaigns.

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Microfinance, Sustainability, Poverty, Akhuwat (Qard Hasan based organization).

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This article presents a hypothetical overview of the inherent normative rights of conscious life-like entities that may emerge out of an advanced stage of Artificial Intelligence, from an Islamic ethical perspective. It presents brief arguments about the Islamic conception of sentience and the nature of rights in the religion. More specifically, it focuses on the notion of ‘animal rights’ and presents a comparative analysis with the ‘robot rights’ in question. Some individual rights are enumerated and discussed, but a comprehensive study is omitted as too speculative and technical at this stage in time. The conclusion reached places the sentient A.I. somewhere between mankind and other multicellular non-botanical life.

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Artificial Intelligence, A.I., Robot, Islamic Ethics, Contemporary Issues.

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The Islamic world is going through a stagnancy period in developing its own philosophy in consideration with its valuable customs and past legacy. It is because the Western world is more advanced than the former in all spheres of life. Moreover, the Islamic world is always using western technology for seeking compatibility in matters related to social and financial requirements for the sake of its survival. Therefore, Islamic scholars of our time try their level best to come up with solutions in the matters that clash with the Islamic ideology or any unresolved Sharīʿah issue to mitigate the Sharīʿah requirements by using the ideology of survival hidden in the Islamic Jurisprudence tool of maṣāliḥ mursalah which is used under the extreme challenge of survival. Application of the tool of maṣāliḥ mursalah in the contemporary world is again subject to full filling its required conditions which are well elaborated by Imam Ghazali in his book Al-Mustasfa. The problem lies with the conditions of it whether they comply with the contemporary world where Muslims are no more in control and where the whole world is considered to be one under the concept of the global village. The article seeks to explore new horizons to make the tool of maṣāliḥ mursalah (used in Islamic Jurisprudence) more useful and workable by complying it with the objectives of Sharīʿah known as maqāṣid al-Sharīʿah. The work is an extension of the philosophical thought of the great scholar.

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Sharīʿah, Maṣlaḥah Mursalah, Maqāṣid al-Sharīʿah, Islamic Finance.

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The role of effective leadership in the success of any collective objective is crucial. The concept of effective leadership and its characteristics have been highlighted in Quʼrān & Sunnah. Islam has presented a clear concept of leadership in the form of Prophetic biography. Daʻwah is a collective process in which a Daʻwah worker (Dāʻī) is responsible for guidance and training his team members by playing a leadership role, depending on their intellectual level, academic background and other skills. So a (Dāʻī) must be well trained in all aspects. This paper highlights the Islamic concept of leadership, the need for Daʻwah leadership and their training in the light of the Prophetic approach. The article mainly discusses the need and importance of leadership training for (Dāʻī) in the present days and the guiding principles found in the biography of the Prophet (peace be upon him). The research methodology of the paper is narrative and analysis, in which the text of Qurʼān and Ḥadīth is well quoted and analyzed following contemporary issues & approaches. The researchers comprehensively encompass the subject with a brief description of various leadership aspects from the life of the Prophet (peace be upon him). In conclusion, practical suggestions are presented to propagate the benefits of effective leadership in Da’wah. The time demands to train (Dāʻī) in the light of the Prophet’s life to achieve higher goals so that they can effectively deal with contemporary challenges.

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Daʻwah, Dāʻī, Leadership, Prophetic Biography, Guiding Principles.

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Almighty Allah has given full consideration to human affordability and condition in the rules of Sharī‘ah(Islamic Law). There has been flexibility in the Sharī‘ah according to the human conditions and with time as the society grows, there come new issues and challenges. Allah has made every soul bound according to its capacity, the common denominators of Sharī‘ah are softened by the common misconceptions in which humanity is generally afflicted and which cannot be avoided. In fiqh terminology, it is generally called “General Affliction, ‘Umūm-e-Balwā’. Due to the ‘Umūm-e-Balwā” rules of Sharī‘ah being reduced and expanded. This research paper aims to identify the nature, causes and conditions of ‘Umūm-e-Balwā. In order to get a complete understanding of the rules and regulations based on the aspect of justification of Sharī‘ah in an organized manner. ‘Umūm-e-Balwā which facilitates and relaxes the Sharī‘ah rules, is an important area. of Human life which has entered a new era, is facing many difficulties due to the modern lifestyle, ‘Umūm-e-Balwā can be of great help in this regard. This paper is an effort to review the reasons, conditions, legitimacy, and significance of “Umūm-e-Balwā” in contemporary era. The Analytical research methodology has been adopted in this study with qaulitative approach. The study perceives that the causes and conditions of the subject matter will be helpful for contemporary scholars in order to solve the challenges of modern world. The concept of ‘Umūm-e-Balwā has great significance and may be helpful to solve existing religious, economic, political and medical issues of humanity.

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General Affliction, Legitimacy, Causes, Conditions, contemporary Significance.

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The distinction between ḥalāl and ḥarām is a fundamental value in the Islamic axiological system. Islam enjoins its believers not only to observe halal in speech and action, but also allows the use of only halal and pure items in food and drink. The main condition for the use of the meat of animals that are allowed to be eaten in Islam is that they are slaughtered in a lawful and proper manner. Nowadays, mechanized method is used for slaughtering poultry and animals. In slaughterhouses, animals are anesthetized by stunning before slaughtering so that they feel minimal pain during slaughtering. For this purpose, three methods of stunning are prevalent in modern slaughterhouses, the first is stunning by current, which is called electrical stunning, the second method is to stun animals by gas, which is called gas stunning, and the third method is percussive stunning , In which the animals are rendered unconscious by beating. This article will present the approach of PakistanḤalāl Food Standard, Malaysian Halal Food Standard and OIC Halal Food Standard regarding this animal stunning. Apart from this, what are the conditions imposed by these three organizations for the justification of this process of stunning and what are the requirements without which this process of stunning will not be permissible will also be included in this article.

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Ḥalāl, Ḥarām, Stunning, Slaughtering, Electrical stunning, Gas stunning, Percussive stunning.

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Moulānā Amin Ahsān Islāhi, representātive and trānslator of Fārāhi school of thought, has a special thinking on the relātion of the sunnah and Hadith with Qurān. According to him, the whole stock of Hādith depends upon the relātes or sayings of the trānsmitters which cānnot be secured from suspecting. So āhādith require interrogātion and investigātion. For the purpose Moulana Amin Ahsān Islahi selected some specific rules and regulātions for the reseārch and explorātion of the Hadith. In his opinion every Hadith would be observed and investigāted under these rules to decide about its authenticity. In the present discussion that sāid subject is discussed to explore the thought in this particulār subject.

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Hādith, Narrātion, Trādition, Approaches.

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The life of the Prophet (peace be upon him) is a source of spiritual solace for the Muslim Ummah. Thousands of books have been written on various aspects of the Prophet’s life. The art of ‘Seerah’ writing emerged from Al-Maghāzī, the pioneer book of ‘Seerah’. The events and miracles presented in Seerah books were incorporated into the ‘Molūd Namās’, ‘Nūr Namās’, ‘Mieraj Namās’ and ‘Wafāt Namās’. Thus, in the ‘Molood Namās’, the miracles and events are described in an effective manner, taking its material from the books Al-Maghāzī and ‘Seerah’. The primary purpose of ‘Molūd Namās’ is to acquaint the illiterate or less educated class with various aspects of the life of the Prophet (peace be upon him). ‘Molūd Namās’ in Urdu were compiled under the influence of the Quran, Hadith, books of Al-Maghāzī and ‘Seerah’. This article deals with the description of ‘Molūd Namās’. The researchers first presented the history of ‘Molūd Namās’ with the details of how and when they began. Then, a thorough discussion is made on the influence of Seerah books on ‘Molūd Namās’. The distinctive factor of the paper is the description of various topics and subjects of ‘Molūd Namās’ along with brief details of each topic. The researchers included primary sources of Seerah in the description. The article concludes itself with a few suggestions and outcome of the research. This significant subject is opportune for all researchers of Seerah, students and teachers alike.

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Seerah, Molood Namās, Al-Maghāzī, Mieraj Namās, Shamail Namās.

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The Grand Design is a famous enterprise of Stephen Hawking and Mlodinow. Stephen Hawking denies Divine Interventions regarding origin of universe and declares that creation of universe can be attributed to Laws of Nature alone. They advocate science and reject Philosophy. He declares that the Universe does not begin by Big Bang but it caused bifurcation of space and time and “time” exist before Big Bang but very nature of that “time” is not comprehensible. They admit Grand Design (of Universe) but simultaneously reject the plausibility of Intelligent Designer and assert that favorable conditions for life on Earth are due to “chance”. Moreover, they affirm existence of Multiverse and declare that Multiverse emerged due to laws of nature. Hawking declares that the process of creation is spontaneous and spontaneous process does not require initiator. He seek refuge in Gravity as a manifestation of cause of universe. By rejecting possibility of mirage, they assert that laws of nature are fixed and support mechanical model of universe. Hawking’s propositions and assumptions regarding Creation, Cosmic Design and Laws of Nature need to be critically analyzed in Islamic perspective. Hawking is a Giant in modern science and theoretical physics and he is so influential that his statements regarding sciences have great impact in scientific society and academia. Atheist community also take advantage of his agnostic and non-religious contentions. Keeping in view the above stated matter, selected work of Stephen Hawking and Mlodinow’s book “The Grand Design” has been critically reviewed in the light of Islamic Thought.

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Creation, Design, Laws of Nature, Nature, Hawking, Multiverse, Nothing, Supernatural, Time & Space, Big Bang.

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Islamic banking in its true spirit is a need of the era to fulfill Shariah permissible financing needs as well as to provide legitimate and trustable investment avenues. For investment purposes, Islamic banks have saving accounts which are based on the principles of Sharikah (participation by capital), Mudarabah (participation by capital from one side and by work from other side), Wakalah (Investment Agency) or Tawarruq (Commodity Murabaha) worldwide. Legislation has been taken place globally to ensure that the saving account of Islamic banking remains compatible with the principles of Sharikah, Mudarabah, Wakalah or Tawarruq as the case may be in different regions. Resistance from some jurists/experts also exists regarding Shariah basis of Islamic saving account as well as their operational stages. So, with the aim of analyzing the prevalent basis of Islamic saving account along with its operations in the light of Islamic laws, narrative research methodology is adopted in this paper. Simply, the process of Islamic banks with respect to the saving account is that they do business with the funds provided by their depositors and share profit with them as per the underlying mode of investment. Therefore, in the light of Shariah rulings, this practice of Islamic banks is valid and to take profit from this account is lawful by Shariah, and no doubt, the current practices related to saving account require further improvement and keen attention especially in tawarruq cases, but it is not correct to think of it same as a conventional banks’ saving account, because conventional banks borrow interest based loans for their saving account from account holders and pay the interest thereon, which is strictly prohibited by Islamic Shariah.

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Islamic Banking, Islamic Saving Account, Sharikah, Mudarabah, Wakalah, Tawarruq, Islamic Laws.

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Da'wah Academy was established in March 1985 to organize educational, training and research programs for Da'wah purposes and to benefit Muslim Communities within and outside Pakistan. The main objective of Da'wah Academy is to produce and publish literature on Da'wah. The Prophet Muhammad (peace be upon him) is the life and soul of Da'wah activities throughout history. His practical guidelines have not only been preserved, but it is also applicable at all times. In order to determine the Prophet's role as a Dāʻī, it is necessary to keep in mind the guidelines and evolution of the Prophet's mode of preaching and the organization he set up to carry out such activities. This article highlights several books of Seerah published by Da'wah Academy in Urdu, English, Sindhi and Pashtu. In addition, the articles which include the material from sixty books of Seerah. The article initially presents the series of books with a brief analysis and an overview of the content. The research presented on Seerah is highly comprehensive and all-encompassing. Indeed, it is a great help for all preachers, researchers, students and teachers of Islamic studies.

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Da'wah Academy, Dāʻī, Seerah, literature, aspects of Seerah.

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Family life holds high significance in an individual's life. Every person works hard and tries to spend this part of life well. He carries out jobs or businesses to improve his domestic life. This life begins with marriage and ends with divorce. Except for a few people, most divorces happen in anger and sometimes even in intoxication. Nowadays, cases of divorce in the state of intoxication are frequently occurring. In the light of Islamic teachings, there are different orders for divorce in the normal state, in the condition of anger, and the condition of intoxication. This article aims to elaborate on divorce legitimacy in the state of intoxication. The research encapsulates the introduction of addiction, its prohibition and its harms. It also outlines types of addictions and the addictive substances used by Pakistanis and the Shariah rulings on intoxication. Along with it, the details of the divorce in which cases of insobriety divorce occurs and the cases in which divorce does not occur are also presented with the discourses of different schools of thought. The article also outlines the difference in opinion between the old and new jurists. In the end, valuable suggestions are presented concerning the issue of divorce in the state of intoxication. The research is highly significant as many people are confused about divorce in a state of intoxication. Hence, it is essential to inform people about Islamic teachings on divorce in the state of insobriety.

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Anger, Intoxication, divorce in the state of insobriety, addiction, jurists.

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The life of the Prophet Muhammad (peace be upon him) is the best example for all human beings. He is the only personality among the Prophets whose life has been preserved forever. Every aspect of the blessed life of the Prophet (peace be upon him) was compiled with utmost care and was given the name of his Sīrah. There are different styles and methods for Sīrah’s writing. One of them is the jurisprudential and inferential style. Understanding of the divine laws and their objectives is based on complete familiarity with the life of the Prophet (peace be upon him). Without thorough familiarity with the Sīrah, the claim of understanding the Islamic Shari’ah is entirely baseless. In this article, an analytical study of the style adopted by Sheikh Muhammad Ghazālī has been presented. The article began with a brief discussion of the aims, requisites and various aspects of Sīrah. Then, focusing on Ghazālī’s work, the researcher explained the relationship between Sīrah and the Quran, extracting lessons and jurisprudential elements and finding pearls of wisdom from Sīrah. The article also includes the distinctions of Ghazālī in Sīrah writing, such as answering orientalists and the common questions, criticising the unauthentic Sīrah traditions and the significance of Sīrah in solving contemporary issues. The jurisprudence and inferential styles of Sīrah writing began in the early twentieth century, referring to the derivation of Sharī‘ah commands, sermons, wisdom, and lessons from Sīrah. This style has been used more by Arab biographers.

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Ghazālī, Arab Biographers, Inferential Styles, Contemporary Issues.

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The commentary of the Qur'ān in which the rules of jurisprudence are deduced and derived directly from the verses of the Qur'ān is called "Tafsīr Fiqhi or Aḥkām-ul- Qur'ān." The verse from which any Sharī'ah rule is derived is called a commanding verse, and the verse from which no Sharī'ah rule is derived is called a non-ruling verse. Some people object that dividing the Qur'anic verses into "verses of rules and verses of non-rules" has caused irreparable damage to Islam, such as creating intellectual and mental stagnation in the Islamic world. The article aims to present a research-based study of commanding verses in Surah Al-Baqarah explained in the commentary (روائع البیان تفسیر آیات الاحکام) by Sheikh Muhammad Ali Al-Ṣābōnī, a well-known contemporary scholar. A thorough research is presented after a brief description of commanding verses of the Qur’ān and an introduction of surah. Having read this article, the readers will know how much the commentators have worked on rulings of the Qur'ān and how greatly they have served the religion of Islam. Moreover, the article attempts to highlight the maturity and the new direction of research given to the minds of researchers through the commentaries on commanding verses.

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Tafsīr Fiqhi, Aḥkām-ul- Qur'ān, Ali Al-Ṣābōnī, Commanding Verse, Surah Al-Baqarah.

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This is the genealogy of Sheikh-ul-Islam Wal-Muslimin Imam Fakhruddin Muhammad bin Umar Razi who died in 606 AH. Muhammad bin Umar bin Hussain bin Ali al-Bakri. Born in 544 AH. He was a master of knowledge, had the highest qualities of knowledge, philosophical rigor, religious knowledge, mujtahid, jurist, and commentator. They are considered to be Imams in Al-Kalam, rational sciences, dictionary knowledge. The greatest quality of Imam Sahib's works is that because of him, a new era of literary history began among Muslims, because he created a special innovation and established a new style in the works. It also arranges the link between the verses. Tafsir al-Qur'an with Qur'an, Tafsir al-Qur'an with Hadith and the sayings of the Companions are well arranged. Arithmetic and philosophy are the most modern sciences. Theology has long been known as a mixed set of issues, but in fact, it has two types and the objectives of both are completely different. The first one is the knowledge that came into being in the conflicting context of certain Islamic sects. Another is the science that was invented in comparison with philosophy. As long as Islam was limited in Arabia, there was no conflict in the beliefs because their purpose was only to practice i.e. to follow prayer, fasting, zakat, Hajj, etc. But when Islam expanded, the nations of Iran, Greece, Copts, etc. entered Islam, then differences began, that is, the attributes of God, fate (qaza o qadr), judgmental (reward and punishment), polytheism and idolatry, pantheism and pantheism and either Qur'an is creature or non-creature, etc

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Theology, Knowledge, Sects, Philosophy.

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The incident of Prophet’s ascension into heaven has been a very significant subject of the life of the Prophet peace be upon him. Though the difference of opinion regarding the details of Meraj exists among the Muslim scholars but no one among them has denied the occurrence of this incident. The Orientalists propound different rational interpretations regarding this event of Prophet’s life and majority of them seem to deny the material occurrence of Meraj. The arguments of the Orientalists mainly rest upon reason. In this article an attempt has been made to describe the different elaborations of Meraj done by the Orientalists and to analyze their views in the light of historical facts.

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Islam, Prophet, Ascension into heaven, Orientalists.

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In all world religions and in every country, there are laws of punishment that punish the people involved in various crimes so that peace and tranquility can be maintained in a society and any lawlessness and chaos be prevented. In order to protect the honour of the Last Prophet Muhammad Mustafa (peace be upon him), the most respected person in the entire universe, the highly significant article 295C, i.e. the law of blasphemy, was included in the constitution of Pakistan, according to which if a person slanders the Prophet (peace be upon him) verbally or in writing, directly or indirectly, slanders his holy glory, such person shall be punished with death.Various questions have been raised about this law. This article deals with all the objections and queries raised against this law. The researchers very comprehensively answered the objections to this law. In addition, historical shreds of evidence and logical arguments are mentioned to prove that this law is not made for cruelty against minorities and does not promote extremism and intolerance in society. Rather, it is a shield for the protection of religious dignity. The article thoroughly reviews this 295C clause in the light of the Qur’ān and Sunnah, Consensus and international laws against defamation of personalities and religions. Blasphemy is the ugliest element that has been raised very much in recent years. This article serves this purpose very nicely.

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Blasphemy, Consensus,International Laws, 295C, Minorities.

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This article intends to discuss the right of access to clean water to public and its contemporary problems in this regard. Today in modern times there is a lot of emphasis on the use of clean water as its use is beneficial for health. Out of Pakistan’s total population 79.2 percent of the rural poor have access to clean water. On the other hand, 98 percent of Pakistan’s rich people have access to clean water. As, Sustainable Development Goals could not be achieved without solving this issue. So, this situation demands most appropriate and efficient measures to tackle this serious issue. An estimated 70 percent of population of Pakistan still drink bacterially contaminated water. Due to this issue, 53000 children in Pakistan under the age of five die annually from diarrhea due to unclean water and sanitation. The Prophet (peace and blessings of Allah be upon him) also liked to drink clean and fresh water and he strived hard to do the same and took all possible steps to provide clean and fresh water to all the people of Madinah. In this article, the steps of Government of Pakistan and subordinate departments dealings with clean water has been discussed in detail. In this regard, the necessary principles for the guidance of the high officials of the state of Pakistan in the light of the sīrah of the Prophet (peace be upon him) has also been elaborated.

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Clean Water, Water supply, Pakistan, WASA, Government of Pakistan.

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The issue of judicial Khula’ (judicial divorce) being practiced in honorable Pakistani courts poses a great challenge to Islamic jurists whose concerns about this issue are very serious. The proponents of judicial Khula’ present the Ahadith, in which it is mentioned that the Holy Prophet (PBUH) had made separation between Hazrat Thabit bin Qays (RA) and his wife, as evidence for unilateral judicial Khula’. The majority of jurists takes unilateral judicial Khula’ non-compliant to Shariah law. The basic objective of this paper is to answer the questions: Do these ahadith presented for judicial Khula’ reach at the extent that prohibition and permission may be decided? Whether the Holy Prophet (PBUH) made separation between Thabit bin Qays (RA) and his wife unilaterally or did He make separation with the consent of the husband (Thabit bin Qays)? Is there any possible taṭbīq (harmonization between conflicting compatible texts) that can justify contemporary judicial Khula’? Regardless of these Ahadith, is it possible to justify judicial khula’ on the basis of any of the other jurisprudential details (Fiqhi Juz’iyyāt)? What are the implications of a unilateral judicial Khula’? What are its positive and negative effects on society? After analyzing the Ahadith from which approval of unilateral judicial Khula’ is extracted, the paper concludes that the honorable Courts, in Khursseed bibi case, has issued unilateral judicial Khula’ on the basis on abstract narration (mujmal riwayah) and ignored the detailed one (mufassal riwayah) and the same is being considered as precedent for decisions of judicial Khula’ till date. The paper also recommends that the court, using its wide-ranging powers to arrest the husband for not appearing in spite of sending summons to him, should bring him before the court so that the decision can be made only after the facts have become clear.

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Khula’, Judical Khula’ Judical divorce, Shariah Law, Divorce

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Work is a means of building the earth, for God has subjugated to man everything in this existence to serve him, and the continuity of his existence, so Islam urged work, and made perfecting it a legitimate requirement in all works, Allah Almighty loves from the servant if he works a job to master it, and therefore in the field of work perfection And production, God has attributed perfection and goodness of work to himself, and our religion commands us to perfect the work: “Allah loves if one of you does a job that he masters it.” Good example, and the responsibility of the shepherd for the flock: All of you are shepherds, andeach of you is responsible for his flock.So perfecting and mastering a good deed is not righteous without faith, nor sincerity is without good worship and righteous deeds. Therefore, perfecting the deed in Islam is an obligation on the Muslim, because any deed that a Muslim performs in this worldly life, no matter how small and underestimated by the individual, is worship and jihad for him if In it the intention was correct and it was purely for Allah Almighty, as well as in work if he presented his work with perfection, honesty and mastery of work contributes to making people have a sense of self-satisfaction and comfort, which is reflected in the community and the society prevails calm and stability, and workmanship contributes to the development of the person’s skills, This makes him develop his own skills and adapts to all conditions of society.

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Islam, Worship, Skills,Stability, Development,Society.

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Woman is an element of human life, and Islam has taken care of her in all stages of her life, giving it rights that no legislation or system before Islam gave her, and what no human system will give it after Islam, and harnessed her energies and capabilities in building the Muslim society in proportion to her nature and composition. Therefore, we find that the Muslim woman had well-organized and fruitful social, economic, and political participation at the time of Prophet Muhammad (peace be upon him). The Companions (female) of Prophet Muhammad (peace be upon him) played their role in building the society and the nation, and participated in the pursuit of sustenance, work and earning of various kinds in all fields, whether they be commercial, industrial, health, agricultural etc. in accordance with the teachings of Islam so that the Muslim women can contribute to development. The era of Prophet Muhammad (peace be upon him) became renowned for the propagation of many occupations i.e. agriculture, hunting, herding, animal husbandry etc. as trade was noticeably widespread in that era due to the continuation of the fame garnered by the Arab in the field of trade before Islam. The study covers the role of Muslim women through their contributions in the field of economics and politics during the Prophet’s era of effective modals for the developmental role of women in these fields during the era of Prophet Muhammad (peace be upon him)and the demonstration of this milestone which the Muslim women contributed to the Muslim society.

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Autonomous Political, Economic and Social Entity, Sharīah

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Translation plays an important role of crossing through different cultures and communication. Therefore it is considered one of the major and appropriate means of transferring culture from one society to other. Audiovisual Translation which is gradually becoming a field of academic research within the field of Translation Studies is arguably one of the most common forms of translation. Audiovisual Translation plays a dynamic role in transferring the culture through its various types including dubbing, subtitling and voiceover etc. The production of dubbed and subtitled series and movies in Pakistan is one of the most evident manifestations of transferring Islamic culture among the individuals belonging to various cultures. This research aims at identifying the role of Pakistani dubbed and subtitled series into Arabic in the transfer of Islamic culture to the Arab World. It also highlights the concept of Audiovisual Translation, its famous types including dubbing, subtitling and voiceover.At the end some conclusions and recommendations have been mentioned.

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Role, Audiovisual Translation, Pakistani Subtitled, Dubbed Series, Transfer, Pakistani Culture, Arab World.

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The Islamic Sharī‘ah addresses all aspects of human needs with respect to their various conditions and states. The Islamic Sharī‘ah comprises two significant elements Islamic law and legal maxims. Islamic legal maxims are one of the most important fields of study in Islamic law. This article deals with the extraction of legal maxims related to testimony from the texts of the expounded book of the ḥanfī school of thought al-Mabsūt. The book was written by a prominent scholar, Sẖams ul Āʼima al- Sarkhsī during the 11th century. The text initially presents a brief introduction to the book. Then, it mainly discusses the study of extracting legal maxims from the book's text and authentication of these maxims from the primary sources of Islamic law, Qurʼān and Sūnnah. Furthermore, the article includes the meaning and endorsement of these maxims in other schools of thought, highlighting the applications of these maxims. In addition, the study briefly compares these maxims with Pakistani law. Finally, the article concludes itself with a few suggestions and recommendations. This study is very significant as the comparison would define the modification of Pakistani law from the Sharī‘ah perspective.

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Sẖams ul Āʼima al- Sarkhsī, al-Mabsūt, Sharī‘ah Perspective.

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What is love? Love is a feeling. Love is passion. Love is hope. Love is a process. Love is a style. Love is a trial. Love is an exam. Love is a pious relationship. Love is the code of life. Moreover, love is life, love is worship. Love is a true emotion through which man can recognize his creator. Love is a spiritual condition from which a person finds a kind of peace and satisfaction in his life. Love is such a great gift of Allah Almighty that He bestows on His special servants. Love is a refreshing feeling that breathes a new spirit into human life. Where there is happiness in love, there is also a kind of sorrow and pain. This pain and suffering is the test of a person to see how true and genuine a person is in his love. This pain is greater than all the pleasures and comforts of a true lover. The pain and suffering of love give human life a correct direction and path. The famous writer of Egypt, Mustafa Sadiq al-Rafi, expresses the same ideas in his books on the philosophy of love. An attempt has been made to collect his same thoughts in this article.

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Philosophy of Love, Passion, Mustafa Sadiq al-Rafi, Egypt.

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The science of Arabic rhetoric occupies a significant place in Arabic literature. Through it, one can observe the manifestation of beauty, rare style and miraculous splendor in Arabic expressions and techniques. Arabic Rhetoric is divided into three sub sciences: Ilm ul-ma'aani, Ilm ul-bayan, Ilm ul-badee. The present research “The indication of Metonymy in Saheeh Al-bukhari” is related to Ilm ul-bayan.It is crystal clear that the most eloquent source after the Holy Qur'an is the prophetic hadiths. Sahih Al-Bukhari is the most authentic book after the Holy Qur'an. In this research only the usage of metonymy has been described. Metonymy has many types. Here only those hadiths have been discussed a word or phrase that refers to a part of something but used to present the whole. As the word “Ruku” has been used for the whole prayer.

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Arabic Language, Rhetoric, indication of Metonymy, al-Bukhari

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This abstract explores the intricate interplay of phonetics and metrics within the linguistic tapestry of Ibn Manzur's seminal work, "Lisan al-Arab." Written during the 14th century, this monumental Arabic lexicon has been a cornerstone in the study of the Arabic language. The investigation delves into the thematic nuances of phonetics and metrics as presented by Ibn Manzur, shedding light on the linguistic insights embedded in his meticulous analysis.The examination of phonetics revolves around Ibn Manzur's exploration of sound patterns, articulation, and the phonemic intricacies inherent in the Arabic language. This section of the abstract seeks to unravel the author's perspectives on the phonetic elements that contribute to the richness and diversity of Arabic pronunciation. Concurrently, the study delves into the metrics employed by Ibn Manzur, elucidating the rhythmic and metrical structures that underpin the Arabic language's poetic tradition. The author's meticulous attention to the prosodic aspects of Arabic verse, including rhyme, meter, and syllabic patterns, is scrutinized to reveal the profound impact of metrics on the broader linguistic landscape. Moreover, this abstract endeavors to highlight the significance of Ibn Manzur's contributions to the understanding of phonetics and metrics, emphasizing his role in shaping linguistic scholarship and influencing subsequent generations of scholars. The synthesis of these themes provides a comprehensive insight into the intricate relationship between sound and structure in the Arabic language, as meticulously documented by Ibn Manzur in "Lisan al-Arab."

Keywords

Lisan ul Arab, Phonetics, Metrics, poetic tradition, Arabic language.