Hazrat Shah Ghulam Ali Dehlvi is one of the very famous religious and scholarly personalities of the sub-continent. His efforts are known for the revival of the Mujadadiyya Naqshbandiyya lineage in the twelfth century AD. By the grace of Allah Almighty, his personality and his struggles, his influence reached beyond India to Arabia, Rome, Syria and Kurdistan. His successors and disciples, Shah Rauf Ahmad Mujjadidi, Shah Abu Saeed, Shah Ahmad Saeed, Hazrat Khwaja Ghulam Mohiuddin Kasuri in India and Maulana Ziauddin Khalid Kurdi in Rome and Turkey addressed various political, social and intellectual problems that arose during this critical period where many Muslims were being led astray. They publicized the original teachings of Islam, promoted the chain of Naqshbandiyya and served the religion in different ways. In this regard, the services of Khwaja Ghulam Mohiuddin Kasuri and his disciple and caliph Hazrat Shah Ghulam Dastgir Hashmi are considered very important in Pakistan, especially in the region of Punjab. Allah Almighty has honored our Mashaikh so much that they have been the focus of various writers and researchers throughout history and still many researches are being conducted on their works. In this article, the services of Hazrat Shah Ghulam Ali Dehlvi and his students in relevance to promotion of religion have been reviewed.

Sayyid Abul A‘lā Mawdūdī (1903-79) is recognized as one of the foremost scholars and religious revivalists of the twentieth century. Mawdūdī is widely famous for his views on Islamic economics as he is for his discourses on the Islamic state. He was not a professional economist but a reformer who proposed the foundations of an Islamic state economy in keeping with the central objective of Sharī‘ah rather than systemizing a scientific discipline. He mostly wrote on Islamic economics in the context of his discussion about dīn and the Islamic state. It may be said that in the Indian subcontinent, he played a leading role in developing the economic system of Islam as a distinct discipline. This paper aims to analyze the economy of the Islamic state vis-à-vis capitalism, employing Maududi's writings as primary sources. This paper is divided into three sections, the first section of which deals with Mawdūdī’s conception of capitalism. The second section of the paper examines Mawdūdī’s critique of capitalism to identify the flaws of the capitalist economy. The final section section involves identifying the principles of Islamic economics proposed by Mawdūdī as an alternative to capitalism.

This article presents a thorough examination of the word ‘ḍarb’ within the context of marital relations as depicted in verse 34 of Sura al-Nisaʾ. While traditionally translated as ‘strike them’, this study explores an alternative rendering as ‘turn them away’, as proposed in The Manifest Qur’an, aligning with Islamic principles of marital reconciliation and equitable treatment of women. The analysis encompasses various linguistic nuances of ‘ḍarb’ in classical Arabic, tracing its etymological roots and lexical meanings. Furthermore, it evaluates the chosen translation’s congruence with the Qur’ānic approach to resolving marital discord, incorporating insights from Prophetic teachings found in the Sunna regarding the physical ‘disciplining’ of women. Additionally, the abstract addresses potential misunderstandings arising from certain narratives about hitting, offering a nuanced understanding grounded in both linguistic and religious contexts. This comprehensive exploration sheds light on the intricate interplay between language, culture and religious interpretation within Islamic jurisprudence.

An Essential motive to choose this topic is that to share Islamic version about selection of spouse for marriage as compare to Universal Declaration of Human Rights (UDHR) Article 16 which also considered about selection of spouse. UDHR and Islam deliberated about significance of Marriage for both man and women to extend their family but have some difference of standard about Selection of spouse for Marriage .In this article we will share point of UDHR article 16 and Islamic vision about Selection of spouse for marriage .This article will also explain comparison between Islamic and United Nation Human right charter explanation about Selection of spouse with free and full consent. Islam allow boy or girl to choose their life partner will free and full consent under Islamic law but with the advice and guideline of parents or elder ,while UDHR authorized boy and girl to may choose their spouse with full authority without any limitation of race, color ,religion or nationality. Although all Muslim countries signed this United Nation Human right charter so after signing this charted they need to follow UN Human right charter all 30 articles but now they realize that this charter have difference criteria about selection of spouse which causing clash, same time United Nation Human Right Department considering around 1.8 Billion Muslim Population as major part of the world population ,second largest Religion of the world that Muslim can practice their religious beliefs freely with considering of International Human Right charter .This article will assist Muslim population to recognize, reconsideration and attempt to modification some articles of Universal Declaration of Human Rights (UDHR) especially regarding Spouse selection criteria for Marriage (Nikah), and UN Human right department need to re-consider this point under different religions and regional beliefs ,regional and culture value.

The creator of the universe blessed mankind with a great and noble personality like Sayyidna Muhammad ﷺ. Since the early days of Islam, thousands of Muslim and non-Muslim scholars have written on the Prophet's biography. Disagreement arose from these scholars in describing the events and the history, which has caused many doubts and confusion in the human mind. For example, the age of Sayyida Ayesha and Sayyida Khadijah at the time of marriage, cancelation of relevation, the event of Miraj, as well as the events that happened in the wars, etc. However, in this paper, only the issues raised in relation to the defensive wars of the Holy Prophet and their possible answers will be examined.

The term Halaal is booming day by day. The entire world is in competition to boost it in order to add in the economy of their countries. Pakistan is an Islamic country and has designed its constitution in the light of Shariah. Halaal laws were first adopted by Thailand a non-Islamic country and Malaysia. After the formation of PSQCA in 1996 Shariah Standards for slaughtering were drafted by government. Then they were reviewed in 2010. Since then more than ten halal standards are approved by NSC PSQCA. In 2015 a bill by the name “Pakistan Halaal Authority PHA 2015” was approved by National Assembly and Senate, and now it has started working for the last some years. In this paper first we will review local laws regarding food before introduction of the term Halaal in Pakistan and then will have a detail glance on Pakistani laws regarding Halaal food from 1996 till date. We will discuss the status of Halaal standards finalized by Halaal food technical and National committees PSQCA, the status of various government bodies working for Halaal, acts and laws approved by Government in the field of Halaal and then will give some recommendations to the government in the light of research.

Fifth generation warfare is conducted by psychological tactics. This war is primarily fought through non-kinetic military action such as misuse of social media, spreading misinformation, cyberattacks along with emerging technologies like artificial intelligence and fully autonomous systems. The term “fifth generation warfare” was first time used in 2010 by Lieutenant Colonel Alberts who was American army officer and theorist. The concept of four generations in the history of modern warfare was created by a team of United States analysts including William S. Lind in 1989 for the purpose of an argument that changing face of war entering into a fourth generation. The intention behind fifth generation war is to use latest technology of current era as well as save all resources which are used in physical warfare.

After the 2nd Word War, the United States emerged as a new super power and planned indirect political, economical and cultural rule instead of direct control. For this purpose the European Countries under its rule gathered to form a “Neo-Colonial System” and laid foundation of some institutions like IMF, WTO and World Bank. Today, these institutions have become the arms of imperial powers and the policies of weaker countries are controlled by international aids, provision of loans, investment facilities and technological advancement. The same imperialist spirit of Kippling “White Man’s Burdon” is seen in the ideas of Fokoyamha and Hitington. This neo-imperialism is built on the ideas like cultural hegemony, capitalism and political oppression. Allama Iqbal is a great Muslim figure of the 20th century who is remembered as a representative of anti-colonialism. His poetry and prose is an expression of different aspects of anti-colonialism. In his creations, the intensity of passion along with the intellectual and spiritual depth has been present in the highest degree. This is the sign of the living thinker that the meanings of his thoughts unfold over time. Even today, his universal thought can be a beacon for us against neo-colonialism with its full contemporary meanings.

This paper presents a comparative analysis of Western and Islamic research philosophies and methodologies, exploring how each tradition conceptualizes and approaches the creation of knowledge. The key objective is to understand the strengths and limitations of these perspectives and to propose a framework for their integration in various research contexts. Employing a comprehensive literature review approach, the paper systematically examines existing scholarly work to delineate the philosophical underpinnings and methodological practices of both traditions. The findings reveal that while Western research emphasizes empirical and objective methods, Islamic research integrates these with ethical and spiritual dimensions, offering a more holistic approach. The study contributes to the field by highlighting the importance of integrating diverse research methodologies, enhancing inclusivity, and ethical depth in research practices, and proposes practical recommendations for adopting these integrated methodologies in diverse contexts. This comparative analysis underscores the value of embracing methodological diversity, paving the way for more inclusive and culturally sensitive research practices in the global research community.

Islam is the religion which guides the humanity not only in every aspect of life, but also solves the problems coming to be faced by humans upto the Day of judgement. On the other side, as the texts of Quran and Hadith are limited, and the expected problems are unlimited, so it is impossible to denote the solution of every problem clearly and vividly in the texts of Holy Quran and Hadith. For this purpose , Quran and Hadith put some principles explicitly or inexplicitly through which the solution of every problem may be solved in the light of the Holy Quran and Hadith. This activity is called Ijtihaad and the principles are called Principles of Ijtihaad. The article below is related to a principle of Ijtihaad practiced in Fiqh Zahiri (Daleel e ijma,ai) and it answers to the question what is the position of Daleel e ijma,ai in the perspective of Masaalik e Arba,a.?