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Item Social thoughts of ibn e khaldun:(UMT Lahore, 2015) Asad IbrarThe topic was taken especially to see and analyze the difference between social thoughts of two different civilizations i.e. Islamic and Western. And to compare the social thoughts, Ibn-e-Khaldun from Islamic world is taken as he was the first social philosopher, who recorded historic sociology and laying down the foundation to measure the social changes in a society, while Max Weber from West is taken for his work on sociology of religion as well as on administrative structure of a regime as both played important role in social changes. These are the grounds on which both social philosophers are compared to see and analyze their philosophies on social changes that are the results of religious thoughts and the role played by the authorities. Ibn-e-Khaldun stands firm for his theory of ‘Assabiyya’ whereas Weber is regarded for his theory on ‘Protestant Ethnic and Spirit of Capitalism’. Both philosophers taken religion on two different points from two different social approaches and administrative authorities but also have some similarities in their family backgrounds and fame.Item A critical evaluation of police reforms in pakistan in the light of islam(UMT Lahore, 2015) Aftab AhmadItem A critical evaluation of police reforms in pakistan in the light of islam(UMT Lahore, 2015) Ghulam RasulPolice is responsible for executing the primary most functions of the state concerning protection of life, property and honour of the citizens and maintaining law and order. This institution, a legacy of colonial period has historically been instrumental in exploitation and highhandedness in the hands of rulers to the utter disregard of their basic noble function. A multitude of Reforms Commissions have put forth elaborate recommendations. These proposed reforms as well as existing police system and the laws governing it need to be analyzed thread bare in the context of forces of history which have moulded the countenance and features of this most significant law enforcing state institution. Pakistan, being an ideological state, as set out in its Constitution, takes pride in Islam as its state religion. The police reforms and police laws must be reviewed and subjected to close scrutiny through the prism of Islamic teachings as encapsulated in Quran and Sunnah so that the chronic maladies eating into the vitals of this institution are properly diagnosed with a view to transforming it into a professional organization befitting a free Islamic Welfare State.Item Sood key tanazur mein qarz aur udhaar ki nit nae shaqlain aur un ka Islami hal(UMT Lahore, 2015) Imdadullah MehmoodItem Sir syed ahmad khan k hasool tafseer mutkmeen ulma k hassolo ki roshni ma ak tahqeeqi jazia(UMT Lahore, 2015) Muhammad NaveedItem islami tahzeeb ma fanoon Muqadsa ki Ahmiyat(UMT Lahore, 2015) Adeel Haider GhumanItem Leadership Development in the Light of Seerat-un-Nabi (PBUH)(UMT Lahore, 2015) Muhammad RafiItem Islam aur jadeed maghrabi tasawar jamaliat ka taqabli jaiza(2015) Atia Al-Rehman,Item Alam-e-Islam par istemari yalghar(UMT Lahore, 2015) Sadia RaufItem Social reformation and anti-colonial struggle by sayyid ahmed raibarelvi: circumstances and implications(UMT Lahore, 2015) Mohsin Nadeem KhawajaWe see from the life of Sayyid Ahmed that he disrupted the status quo of society at various levels. He was not a passive preacher or a Sufi living in isolation. He not only challenged the oppressors but also the oppressed. For this he faced opposition from both. When Sayyid Ahmed stepped out to reform socio-religious thought in India, that included matters related to general ignorance of basic tenets of Islam, sufi ideologies and pilgrimage; he met with resistance from those “internal” agents whose interest relied on the then state of affairs. Similarly, when he refused to compromise with the political hostility of colonizers and their allies, he faced challenges. This makes the study of his movement a very special case in history of South Asia. A keen researcher thus needs to understand the context of every comment that is placed in favor or opposition of Sayyid Ahmed. In this study, I have kept focus on the macro aspects of the life of Sayyid Ahmed and his movement and its historical context.Item Syed Maududin ka tasawwar-e-aqamat-e-din(UMT Lahore, 2015) Syed Mustaqeem MoeenItem Asmat-e-anbiya alaislam sulman rushi kay afkar ka tanqeedi jaizah lder(UMT Lahore, 2015) Ayesha SadiaItem Insani kardarsazi ka qurani asloob-o-manhaj(UMT Lahore, 2015) Abdus SalamItem Contribution of the gulen movement in educational reforms(UMT Lahore, 2015) Fatima EjazItem Natia adab mein hafeez taib ki ilmi, adbi, tahqeeqi khidmaat ka tajziyati motaleah(UMT Lahore, 2015) Sarwar HussainItem Zikr-e-Ilahi sey eraz aur tangi-e-moash ka quraini phalsapha ,(UMT Lahore, 2015) Faizah MalikItem Khaliq-ur-Rahman, Joint Family System in Perspective of Islam(UMT Lahore, 2012) Tayyba ZahooThe family is a universally recognized institution the establishment and survival of a successful society always depends upon the institution of a family. Family is also regarded as the building block of society. Basically family belongs to social group based upon blood relation consisting of a few members such as father, mother and children. In different times the size of the family varies according to the changes in society. A family which consist of wife, husband, their parents, children, aunts, uncles, their children called joint or extended family system. On the other hand a family which consists of father, mother and their children called nuclear family system. Both kind of family structure practiced in different cultures and societies. Joint or extended family system is especially practiced among agricultural societies. Because in agriculture atmosphere the more and more people are needed joint family system is a significant characteristic of the sub-continent. The various members of the family tied primarily through paternal bonds live together. They share their joys and sorrows. However, they also cultivate mutual jealousy. The family unity not only reflects strength and prestige but also eclipses personal liberty and innovative thinking. According to the views of different Anthropologist joint families or suitable for agrarian societies where vast lands needs care, cultivation and maintenance. In fact different cultures and societies are adopted suitable family structure according to their cultures, customs, myths, religious behavior, and social needs. Islam being a universal or harmonious religion never appose or like any specific family structure. The Quranic legislation and Mohammad’s administrative practice define the limitation and liberty being a Muslim. As Muslims we have clear and effective concepts about sanctity of kinship, rights and duties of parents, wife and husbands, children and brother and sister also. The concept of veil in Islam define the position and place of woman in a family. Islam always emphasize to look after the old parents and deal them with love, care and affection. On the other hand the relationship between wife and husband is sacred. The relationship of man with their children, brothers and sisters also considers very important. So its crystal clear that a man has rights and duties over his family. Islam never give permission to violate the sanctity of kinship in any circumstances. Its not necessary to live VI in nuclear or joint family system. The most important thing is that a man should full fledged her duties towards relatives properly. Different cultures have their own family structure or pattern. Actually the family structure belongs to their social customs which practiced generation to generation. In some places different kinds of movements actually effects family structure on large scale. Industrialization and Urbanization are the most influenced movements which effects the institution of familyItem Methodological skepticism: A comparative study of imam al-ghazali and rené descartes(UMT Lahore, 2015) Syeda AsiyaMethodological Skepticism is a tactic of applying the technique of doubt, for achieving an approximate or implicit certainty. It is considered by various constructive critics to be the best way of acquiring the factual knowledge. The most eminent philosophers who have ever dealt with the problem of methodological skepticism or method of doubt in knowledge include Imam Al-Ghazali (1058 -1111 A.D.) and Rene Descartes (1596-1650 A.D.). Although Descartes was born some 500 years later than Al-Ghazali’s death, but there are found immense similarities in their philosophies and works. Muslim as well as Western philosophers have frequently compared the epistemologies of Al-Ghazali and Descartes. The reason for these repeated comparisons is the enormous resemblance between the two. As, both Al-Ghazali and Descartes aspired to rebuild the entire edifice of knowledge from the very foundations. Both doubted the testimony of the senses and the first principles in acquiring the absolute knowledge. Both realized that there was no absolute way to distinguish waking experiences from those in dreams and so both decided to pretend that everything which their minds had perceived till then, was no more than a dream. Both invented identical methods for discovering the truth. The similitude between Al-Ghazali’s ‘Al-Munqidh min-al-dalal’ and Descartes’ Discourse de la method’ and ‘Meditations of First Philosophy’ are so overwhelmingly close with regard to their entire plan, the treatment of the subjects discussed therein, the details of arguments and the examples and sometimes even the very language itself, that it is impossible to attribute all this to sheer happy coincidence. Some of the critics and scholars strongly believe that there is no doubt as to Al-Ghazali’s influence on Descartes. Regardless of these gigantic similarities, we must not, however forget that Imam Al-Ghazali was the eleventh century Persian Muslim scholar, holding the position of a great theologian, jurist and a mystic while Rene Descartes was a seventeenth century French Christian mathematician, scientist as well as a philosopher. Due to such evident differences, the goals and aims of the two scholars were also varied from each other. The purpose of Descartes to find the true source and nature of certain knowledge was to establish a new philosophical system, to reconstruct all the sciences and to systematize them as a unified and intact knowledge. Al-Ghazali, on the contrary, aspired to establish the religious truths and teachings on a confirmed base. He simply emphasized the spiritual realities rather than emphasizing on science and philosophy. He mainly addressed the prevailing problems of the society, since people in his time became entirely attached to the material causes or were perverted by the harmful effects of philosophy as well as sectarianism. So, he felt it incumbent upon him to amend the religious and spiritual matters of Muslims. This research work, thus intends to explore whether the thoughts and works of Imam Al-Ghazali had truly put a considerable influence on the thoughts and works of Descartes or the similarities between them were merely coincidental. Comparing these two intellectuals carries great significance to understand the overall concept of the epistemologies of two entirely different civilizations. The impact of these two philosophers on their respective nations is historically recognized, yet the interrelationship of these two philosophers has not been fully appreciated. Thus a comparative study of the two is expected to be academically fruitful and philosophically rewarding.Item Qissis ul Quran ul Karim hukmoha wa tarq istakhdamoha fi majjal dawah(UMT Lahore, 2015) Haji Muhammad