Western Penal theory of ‘Retribution’ is based upon the philosophy of proportional punishment for a crime. The research focuses on the practical application of a philosophical idea in the Islamic punishment of diyyah. The main findings are the perfect application of the element of retributive ‘proportionality’ in all diyyah laws. The proportionality proved to be the basic rule of diyyah punishment where the homicide along with the bodily harms are proportionally compensated with the principle amount of hundred camels, ten thousand silver dirhams or one thousand gold dinars keeping in view the utility or the number of body parts of that organ. The damage to entire body in the shape of death, complete damage to a sense, to an organ or its utility, is proportionally compensated with full diyyah however the organs having more than one part are compensated with the proportional amount to the number of that body part in human body which results in half diyyah for damage to one hand, leg, eye or eyebrow and quarter for each eyelid. In this way each organ, its utility or each sense is proportionally compensated with adequate and proportional diyyah amount.

Religious freedom is a contested notion in our modern times and has been the standard to judge any tradition or religion as rational and acceptable ideology. Islam has been ‘charged’ as being a religion which puts limitation upon human freedom and hence been declared ‘outdated’ due to this tendency. But, in reality, Islam is the religion which not only allows and promotes religious freedom but stresses upon it. The modern notion of religious freedom is something which is considered to be provided by ‘The West’ but, in fact, this notion has been the key feature of Islam as a religion and Allah has time and again stressed upon it in Quran. Putting limitations on religious freedom and dissent of opinion is not innate in Islam rather it has been misinterpreted. Such misinterpretations have given a reason to the critics of Islam to charge it as an outdated and rigid ideology. This paper attempts to clarify this misconception with the help of examples from Quran. Islam provides with full freedom and prohibits any kind of coercion in matters of faith.

Freedom of speech and personal freedom are the natural and constitutional rights of every citizen in a society. However, the interpretation of these rights is varied from society to society according to their respective socio-cultural, politico-constitutional principles, and religious teachings. Human beings are confronted with paradox of blasphemy and freedom of speech. The misinterpretation of blasphemy and right to freedom of expression of opinion has created great stir in the circles of scholars at different periods; and also resulted in the persecution of prominent scholars and other people. This paper highlights the status of freedom of speech, and its critical evaluation in Islamic Law so as to understand its concept of blasphemy, its teachings on freedom of speech, and on personal security.

Nikah is a sacrosanct social contract in Islamic Sharia that brings a man and a woman into formal and lawful relationship as husband and wife and creates the institution of family to serve a number of objectives of Sharia. In view of its centrality in Islamic social life, it has attracted significant scholarly debate among scholars of the four schools of Islamic jurisprudence. However, it is not easy for ordinary readers to grasp in the finer conceptual aspects that attend the concept of Nikah, more so in view of the enormity of the scholarly works on the subject penned down by scholars of the different schools of Muslim jurisprudence. Based on the analysis of the views and explanations of some leading men of letters of various schools, this article attempts to frame a kaleidoscopic picture of the concept of Nikah in Islam, its literal meaning, and the various tricky points related to Nikah. In doing so, it compares and analyses the juridical opinions of the jurists of the four schools. As a qualitative research, it is primarily textual and critical analysis of the written and published works of the scholars on the issues being examined. It entails hermeneutics, thematic analysis and synthesis of various views in order to derive and clarify key themes and issues related to the concept of Nikah.

Isnād system is the distinction of Muslim Ummah which is praised by its critics too because it is a source of access to the origin of every information. Muslim scholarship called it religion and did not accept hadith without Isnād . Especially after the first Civil War -when the fabrication of hadīth appeared in Muslim society- the Muhadithūn thoroughly scrutinised the traditions and transmitters to differentiate the authentic Aḥādīth from the weak and fabricated. 
 On the other hand, when Western scholarship started source criticism, they considered Isnād system as a source of dating Ḥadīth. Therefore, most of their theories and conclusions about the authenticity of Ḥadīth based on it. They put in question the Isnād system as Prophetic Ḥadīth and tried to find out its dating in their studies. Some of them claimed that Muḥadıthūn fabricated it in the second century and onwards while the others argued that it was used after the first half of the first century. However, both considered it later addition to the hadith literature. This study deals with the theories of Western scholars about the dating of Isnād and its comparison with historical facts.

This study was carried out in Khyber Agency (FATA), with the main objective to determine the tribal thoughts towards the role of traditional elders in the establishment of law and order. The data was collected from randomly selected 380 sampled respondents, which includes people from commerce/trade community, students, Internally Displaced Persons (IDPs) and representatives from political administration was randomly drawn. To see the association between independent and dependent variables chi square statistics was used. The study reveals that the local people were not happy with the Malaks’ role (traditional local leaders) for the reason of their personal interests which sustained their subjugation. It further indicates that the Malaks’ role was weakened by the stronger influence of insurgents and even their tax collection act in view of the prevalent poor law and order situation. However, the Malaks’ role was double-edged as they got benefits from the political administration on the one hand and looked for the insurgents’ help in different issues on the other. Tribal elders remained silent over misdeed in the area. The local Malaks are enjoying like bourgeoisie class as political administration and masses are bound to go in accordance with their directions. They are not facing any kind of accountability for the financial benefits awarded by the political administration. The locals were found with oppressed feelings caused by the suppressive role of Malaks. Frontier crime Regulation (FCR) which is a tribal law has enshrined power to the local Malaks and political administration. The state law, which is not in vogue in the entire tribal belt, was observed as the only mechanism to bring normalcy by narrowing the spectrum of the Malaks’ role and political administration. The local bourgeoisie (Malakān), operating around with all might’s being enjoyed and exercised on their parts through a strong endorsement from the administration needs not to be overlooked. Their role must be defined under the provision of state law enshrined through constitutional cover. This would make them accountable and sense of accountability always brings honesty, dedication and loyalty. Moreover, oppressed feeling surfaced during the study from the local masses regarding the role of these Malak would also brought under the umbrella of check and balance and thus a democratic norms would prevail in aftermath.