The Online Social Network (OSN) facilitates users’ openness to a wider audience and social circles, which was not possible before its invention. However, this freedom of social expression and sharing of personal information may lead to violate the privacy of an individual and content. OSN has issue of privacy protection, which can be data about a user or the contents shared by user, especially in a group communication. The primaryobjectiveofthisresearchworkistoprotecttheprivacyofthecontentsthatare shared within the group. In general, OSN’s group communication can be divided into Open Group and Closed Group. In an Open Group, the contents are shared among the group members and further sharing is allowed. On the other hand, in Closed Group the contents are shared among the group members only. In Open Group, the problem withOSNisthatoncethecontentisshared,thedataownerorco-ownerhasnocontrol over its further distribution. Thus we provide a framework for collaborative content sharing which transfers the control of data dissemination from the service providers to data owner or co-owner. In the proposed framework, an Access Management Server (AMS)isintroducedasamiddlewaretointeractwiththeOSNserverandmanagesusers. The AMS encrypts the content before uploading to the OSN server and creates secret sharesoftheencryptionkeythatcanbeusedfortheauthorizationofaco-ownertothe content. Similarly,furthersharingofcontentwithotherusers(Viewers)isallowedwith the consent of threshold number of co-owners provided by the data owner. In Closed vii Group, the content is shared within the group members only, and no further sharing is allowed. Thegroupcommunicationcanbesecuredusingthecryptographictechniques, but group key management is a problem, especially in case of untrusted server. This work provides, a Scalable Group Key Management Protocol (SGKMP) to generate the shared group key and its procedure for modification in case a user leaves or joins the group. The key setup phase of the proposed protocol requires two rounds to complete it irrespective of group size, in contrast to the existing protocols that need n rounds to achieve it, where n is the total number of users in the group. Similarly, the protocol is scalable enough to update key by even a single group member without involving all groupmember
مسجد الازہر شریف اور مسجد حسین کے درمیان ایک بڑی شاہراہ ہے ہم نے اس بڑی شاہراہ کو مشکل سے عبور کیا ،کیونکہ یہاں گاڑیوں کا رش انتہا پر تھا ۔عشا کی نماز کے لیے ابھی کچھ وقت باقی تھا ۔مسجد حسین کے میناروں پر لگے لائوڈ سپیکروں سے خوش الحان قاری کی تلاوت کی آواز کانوںکو بھلی لگ رہی تھی ۔جوں ہی قاری آیت کے خاتمے کے بعد سانس کی بحالی کے لیے وقفہ لیتا تو ساتھ بیٹھے سامعین داد کے طور پر بلند آواز سے ’’اﷲ‘‘پکارتے ۔دکتور محمود نے بتا یا کہ یہ ایک تاریخی مسجد ہے یہاں امام عالی مقام حضرت امام حسین ؑ کا سر مبارک دفن کیا گیا ہے ۔یہاں دنیا بھر سے اہلِ تشیع زیارت کے لیے آتے ہیں ۔اس مسجد کی انفرادیت یہ بھی ہے کہ قاری عبدالباسط اور کئی دوسرے قرأ یہاں نماز سے پہلے تلاوت کرتے اور سامعین سے داد وصول کرتے رہے ہیں یہ روایت آج بھی قائم ہے۔ امام حسین ؑ کے سر مبارک کے حوالے سے جب اہلِ تشیع دوستوں سے تصدیق کی تو معلوم ہوا کہ صرف شیعہ فرقے دائود بوہری کا یہ دعویٰ ہے باقیوں کا نہیں ۔قبلے کی طرف منبر سے دائیں جانب ایک بڑے ہال میں چاندی کی جالیوں سے سر اقدس والی جگہ کو ڈھانپا گیا ہے ۔ زائرین اس کے گرد چکر لگا رہے تھے بعض وہاں نوافل پڑھ رہے تھے۔ یہاں مکمل مسلکی آزادی تھی ۔کوئی شیعہ کافر ،کوئی سنی کافر کی آوازیں نہ تھیں ۔چند مخیر حضرات لوگوں میں نیاز تقسیم کر رہے تھے ۔مجھے بھی ایک سخی نے کھجور ،ٹافیوں اور چاکلیٹ کے پیکٹ تھما دیے ۔
مسجد حسین ایک کشادہ مسجد ہے نمازِ عشاء کے لیے جب جماعت کھڑی ہوئی تو میرے خیال کے برعکس پوری مسجد...
The way the religion of Islam has emphasized the human rights, might be any other religion has given importance to this very specific topic. Although in Islam, there has no any chapter making been made in Quran and hadith on the permanent bases on the topic of basic human rights, yet if some search is made to find out these Quran and Sunnah, these are also present in expended form in various places and along with these guided principles are also present there. In Quran there is admonition in many places for the protection of human soul, goods and honor as well. Whereas Hadith along with the other various teachings, specifically on the eve of the last sermon known as ( Khutba hajja tul wida) of the Rasool(PBUH) the prescribed charter of human rights is enough to highlight its importance, but no distinctive laws are cited with a special regarded to children. Anyhow, in 18th century, issues relevant to children came into view those also became the cause of many movements and all the countries are formulated unanimous laws which are still being applied. In present era, the social issues of the children are becoming obnoxious severe. On the behalf of these issues their growth, training and many other facts of life are also attention catching. In this article, an analysis of Islamic and International laws with respect to children will be made and those causes will also be cited due to which social issues of children are continuously being generated.
Jam’iat-ul-ulama-i-Sarhad established in 1920s in the British North-West Frontier Province (NWFP) soon spread in all parts of the province. The study is analyzing the role played by ulama for the social reforms and political awakening of Muslims in the British India in general and particularly in Frontier region during the decisive period of freedom movement (1920-1947). The legacy of Shah Waliullah’s thoughts and its impact on the socio-religious mobilization of the Mujahedin movement and the Pakhtun resistance towards foreign powers during the 19th century, created multiple individualities of the people of NWFP as Pakhtun, Muslims and Indians. The Frontier province had 93% Muslim population during the time under review and thus had a special position among the eleven provinces of the British India. The study focuses on the questions of the contributions of Jam’iat-ul-ulama-i-Sarhad in the political development of NWFP; the nature of its struggle for the sharia laws in the colonial era; its success and failure in seeking help and cooperation of other organizations in the preservation and promulgation of sharia; its responses to the British policies in the region and the internal differences on the question of creation of Pakistan. It was found that Jam’iat-ul-ulama-i-Sarhad played a vital role in mobilizing the people during the Khilafat and Hijrat movements against the British. The ulama were also helpful in connecting the people of NWFP with other parts of Indo-Pak Sub-continent by organizing different conferences in the province. The ulama contributed in organizing Pakhtun against the British imperial policies during the inter wars period. The religio-political leadership also responded to different parliamentary Acts/regulations and actively engaged in Islamic legislation in the province. They motivated members of legislative council and successful in getting a sharia bill passed from the provincial legislative council in 1936. They also cooperated with other political parties in the socio-economic development as well as electoral politics in the province. However, after the Pakistan Resolution of 1940, differences emerged between different ulama over the question of Pakistan. This continued until the referendum of 1947 and the partition of Indian subcontinent. The study, in the light of document analysis techniques, employing descriptive, historical methods and analyzing archival materials and documents available inside and outside Pakistan, concludes that the ulama in NWFP were very instrumental in the socio-political awakening of the common masses in the region in the light of which the subsequent waves of religiosity can be understood academically.