he Gender may be divided into three types: male, female, and a mix of both. The last one is known by different names, i.e., transgender, hermaphrodite, eunuch, mukhannath, khansa, etc.Due to their special physical features, they are given less importance in most of societies. The present research highlights the legal status and rights of transgender in Islamic society. The research finds that under Islamic law,there are no separate laws for the transgender except a few. Transgender has no fewer rights than a man or woman. Although transgender are accepted and recognized in the Islamic world, even then, examples of their rejection are also found. Therefore, it is necessary to educate society that every person is equally respectable,whether it is a male, a female, or a transgender. Where a transgender is similar to a male person, he is treated as a male person, and where a transgender is similar to a female person, she is treated as a female person. Anywhere it is difficult to ascertain a transgender as a male or female, a transgender is to be treated like a human being. The doctrinal method of research has been adopted to conduct the present study

Self-esteem describes a person's overall sense of self-worth or personal value. It is often seen as a personality trait, which means that it tends to be stable and enduring. Self-Esteem can involve a variety of beliefs about self, such as the appraisal of one's own appearance, beliefs, emotions and behavior. The target population of this study was the students of universities at Rawalpindi and Islamabad. Data was collected through a stratified random sampling technique. Two universities were selected, and an equal number of students from each university was targeted to constitute a sample of 510 respondents. Data were analyzed with various statistics, which provided an insight that students differ in terms of self-esteem. It was concluded that Younger students (1st and 2nd semester) experience higher self-esteem than the older students; younger students also have higher scores on selfacceptance and self-competence, and academic competence, while older students (3rd & 4th semester) have a higher score on physical and social competence.

The Reluctant Fundamentalist (2007) traces the evolution of Changezs sense of belonging by encompassing a substantial part of his life odyssey, ranging from his movement to the US for higher studies to his disillusionment and redirection of fundamental desires. This study explores those transformative stages that help shape his identity. For this purpose, James Marcias theory of identity achievement has been used as a theoretical framework. Marcia (1980) contends that certain situations and events (called crises) act as catalysts to prompt identity moratorium. The internal conflict caused by such catalysts stimulates adolescents to probe into their beliefs, goals and values. Changez also encounters the four statuses described by Marcia i.e., identity diffusion, foreclosure, moratorium and final achievement. Consequently, a refraction in his sense of belonging takes place - from love for American exceptionalism to love for Pakistan and Islam (Morey, 2011). This study evaluates the level of identity achievement in Changez as a result of this refraction

The recent trend of rural-urban migration has consumed most of the open spaces in cities leading to higher build-up to open space ratio. This has adversely affected the ecological balance and environment. This paper is about the Spatio-temporal analysis of three major cities of Pakistan to find the impacts of reduced open spaces between 2000-2015. The data was collected using Google Earth Pro and Arc-GIS. The identified open spaces were classified into six different classes of open spaces. The extracted data was also validated by point data comparison on 30 different locations through Google Earth Pro. The results depict an interesting development as a decreasing trend in open spaces for the years 2005-2010 are shown, while an increasing trend is visible between 2010-2015. Moreover, consumption of open spaces has resulted in many social and economic impacts on the community. Finally, it is recommended that strict policy measures are needed to provide adequate proposition of open spaces in cities and to safeguard the existing stock of open space available in urban areas.

This paper focuses on the history of Islamic studies and the growth of Muslim edification scheme subsequent to the arrival of Islam in South Asia (712 A.D) and also explores the key role played by the Emperors in its establishment since 1206 A.D. Thereafter, it will highlight the efforts of Muslim rulers in introducing religious-cum-modern education system through Madrassah (religious seminaries) in Indo-Pakistan Sub-continent including the period of British-India from 1757 to 1947 A.D. which adversely affected the Muslim education system by introducing foreign educational reforms to target the curriculum of the Islamic education system. The paper will shed light on the development of Madrassahin Pakistan and the 9/11 incident that has drastically affected the image of the religious seminaries in imparting Islamic education to the people in the global community.

The article studies the second part of "Hadigatul- hagiga" work by Sanayi, which is about Qur'an. Studying about the second part (al-bab) which comprises 12 parts, shows that the poets view about Qur'an is generalized in 14 parts. If a human wants to wake up from ignorance and turn away from the rebel way, he has to read the Qur'an. To get pleasure from reading the Qur'an one should know the reason why it was revealed. The Qur'an is a candle of Islamic way, the guara of human faith. The Qur'an came down in order to lift people up. The Qur'an never reveals its secrets to strangers. Therefore, it drapes musk-emitting curtains between itself and strangers. From the day it was revealed The Qur'an will be protected till the end of the world, and will never lose its freshness. The Qur'an has layers. The letters of The Qur'an are its body, and the spirit is its meaning. To read The Qur'an does not mean to be aware of its meaning.

Nikah (nuptial) is an important part of life in Islam. It has been an integral part of every intuitional religion. According to the Hanafi School of law, Nikah is better than supererogatory (Nafli) worship. Nikah needs the presence of at least two witnesses, and the presence of husband and wife is mandatory. Dowery (Mahr) is obligatory, and the husband is responsible for providing food and necessary things for a living. Misyar Marriage (traveller's marriage) is a new term that is getting popularity in Arabic countries. In this type of Nikah, obligatory elements of Shari Nikah are considered, but husband and wife deny some rights. For example, the wife refuses to live in the husband's house. Instead, she prefers her parents' home, or she wants to continue her job. Therefore, she denies performing house duties, or the husband is unable to fulfil the expenses of the wife, so he allows her to stay at his paternal home instead of his. However, if the husband wants to copulate (J?ma'a), he can take her to wherever he wants. It has similarities to court marriage as well. Therefore, it is needed for time to prove the jurisprudential value of this Nikah. In this article, we have tried to solve this problem according to Quran, Hadith and Islamic Jurisprudence (Fiqah).

Education entails much significance and prominence for building a nation. Every country has certain policies and planning in terms of how their education system should work. Since Pakistan has been independent of Islamic values and religious autonomy, Islamic education is the fundamental and most crucial element. In this regard, this research paper has aimed to discover the timeline of how Islamic education was integrated into the Pakistani curriculum. The research findings have suggested that the educational policies of Pakistan from 1969 to date are emphasizing the inclusion of Islamic education into the modern secular system. However, most Islamic-educated colleges are not effectively addressing Islamic education as required in national policies as part of the compulsory part of the curriculum. Nevertheless, a more effective balance between secular education and Islamic education is found between new Islamic integrated schools to prepare students for the challenges of this globalized world.

Pakistan has declared itself an Islamic state, but in terms of gender, its constitutional provisions are equal to all citizens. The gendered UN-evenness is embedded in the social fabric of society due to men’s domination over the mode of production. This unevenness is causing gendered segregation and alienation by women in a society. How does 'state' ideological orientation influence women's politics and their involvement in Islamic Legislation? This is a fundamental question that has been addressed in this paper. The available scholarship explained the nature of Islamic legislation and place of women in Islam. The present study is an attempt to explore the nature of the state and its ideological implications on women's role in Islamic legislation. Applying the qualitative approach, it has been found that the ideological nature of the state is structuring and re-organizing the relationship between women and legislation.Despite representation in the legislative process, women are yet alienated from control over the decision-making process.

The paper critically evaluates the notion that political Islam is a threat to world peace. The argument is developed in the light of Islamic history and fundamentals of Islam and the research is based on primary and secondary sources. There was a time when magical influence of Muslims in every field of life (socio-economic, Political scientific) was conspicuous. For instance, Al Farabi's books influenced platonic theories. Similarly influence of Sufism on the works of William James, Goethe, August Comte, Nietzsche, Voltaire and Rousseau also cannot be over looked. Muslims taught geology, geography understanding of mathematics rules of philosophy and Industrial Arts and quality of products. Islamic state and society showed many signs of internal decay by 11th Century. The symptoms of decadence were discernible even earlier, the decline of the power and prestige of the caliphs even in their own capital. So, the problems lay with Muslim rulers and parties in rule but not with political Islam. The result was weak administration which shook the foundations of Islamic Empire. It is very important to have a state in order to preach Islam that is why, Mohammad (SWS) established Madina as a political entity to prevail justice on the lines of Quranic injunctions.