The commentary of Quran has been done mainly in scientific, jurisprudential, topical, and other ways among the scholars. The spiritual, connotative or intuitive commentaries also exist, with their evidence dating back to the early times of Islam. Among such commentaries, al Tastari (283 A.H) holds a prominent position among scholars who studied the spiritual dimension in commentaries of the Holy Quran. In recent times Tafseer Maarif ul Quran has also gained attention of scholars, which has been primarily regarded as a blend of jurisprudential and spiritual dimensions The present study is an adaptation of the same pattern as adopted by Tafsīr Ma’ārif ul Qur’ān written by Mowlānā Idrīs Kāndehlawī, and focuses on Al Tafsīr al Ishārī in Sūrah al Fātiḥah. The study concludes that the references to which the esoteric aimed, are not accepted at all, because it leads to atheism rather than the Sufi’s interpretations, as they are accepted with conditions, i.e; it does not contradict the Qur’an, Sunnah and consensus, the apparent interpretation of the verse is accepted, whether it is from a maxim or an opinion. Not everything that is attributed to the Ishari interpretation is purely false. Rather, the signs are and a consideration of what is right and what is wrong and what is false.

The Shari’ah classifies punishments into Ḥudūd, Qiṣāṣ, and Ta’zīr which aim to protect life, lineage, reason, property, and intellect in order to provide welfare and protection to the society. The Islamic system of punishments described different punishments on committing different crimes, i.e; murder, theft, adultery, intoxicant, blasphemy, and robbery, etc. The study concludes that in respect of Ḥudūd and Qiṣāṣ the power of the court is limited but in Ta’zīr punishments the court has wider power. The punishments that are described in PPC are not similar to punishments mentioned in Qur’ān. The Federal Shari’ah Court has supported the punishment of amputation of the hand against the crime of theft which is similar to the punishment of Qur’ān. Ḥadd punishment of theft in Pakistan is not implemented because the conditions i.e. at least two Muslim adult males eye-witnesses and Tazkiyah al-Shuhood (truthful person and abstain from major sins) are very difficult to fulfill to the extent that Shariah demands. Therefore theft in Pakistan is punishable with Ta’zīr punishment.

The focus of the article is Said Nursi’s contributions in the fields of education, religion and politics. Nursi was a Kurdish theologian, an Islamic scholar and the most popular and influential intellectual of Turkish history. His influence and popularity among people is indicative from the titles he received from the people including “Badiuz-zamaan” (Wonder of the Age) and “Ustaad” (Muallam or teacher). Besides this, Nursi was widely famous among his people for his extravagant memory: his long term memory was able to reproduce certain books even. This reflects upon his unordinary personality as he was able to recite many books from memory.  An unusual narrative about him was that when he used to read a page of book, he would learn it by heart the same moment. His vast study, intelligence, powerful memory and oratory skills impressed his contemporaries to a great extent.

The vicious animals are an important component of the echo system of our universe. The balance of the universe is based on the fact that all the elements present in it should be kept within their different limits. This study discusses in detail about the permissibility of killing the animals, those are vicious and harmful to human beings by all means. Moreover, some traditions state the act of killing the vicious animals having virtues; so how would it create a misbalance in the ecosystem if they would become extinct. The study would also highlight on the legal position in Islamic Law about breeding and building farms (whether at the governmental level or individually) for saving these species. This study concludes that the killing of animals that have been declared mustaḥabb or permissible or obligatory will be killed only if they start hurting and harming humans and other essential resources. Moreover, the true meaning of the narrations in this regard is that vicious animals in the wild arena will not be traced to kill them if they are not a real threat to humans and other resources. Eradication of vicious animals is not a good idea because the complete extinction of any element of the universe may result in the misbalance of the ecosystem and may pose a real threat to the environment and severe global changes.