یہ کتاب 1982ء میں شائع ہوئی جو اس وقت کی ملیالم کہانیوں کا اردو ترجمہ ہے۔ اس کتاب میں دس ملیالم کہانیاں ترجمہ کی گئی ہیں۔
To maintain and enhance social peace and mutual interaction among people it is mandatory to resolve their mutual conflicts. The eradication of mutual conflicts and working for reconciliation is obligatory on the Muslims. Al-mighty Allah has declared reconciliation and resolution of conflicts among all the Muslims as legitimate action. There are numerous verses of the Holy Quran and Hadith of the Prophet where Muslims have been ordered for reconciliation aiming to promote brotherhood and peace in society. The main rationale behind this is to bring harmony and peace in the social order of life. What are the pre-requisites of reconciliation from Sharia’s perspective, in which conflict reconciliation is permissible and in which cases it is not allowed. This study emphasizes to answer the above mentioned question. Furthermore, efforts have been made to provide a sharia’s foundation for those who are involved in the process of reconciliation in the form of Taḥkīm. This will not only encourage them, but will help in the maintenance of peace in the society. Similarly, a comparison will also be made between the merits and demerits of Pakhtūn’s traditional reconciliation process, and important suggestions will be made to make the Pakhtūn’s traditional reconciliation process more productive and valuable.
The evidence provided by the analytical study of potsherds collected from various regions of the Kaghan Valley reveals that most of the potsherds have been produced from the local raw material. This makes a sense that there must have been some kiln(s) in the area. During the course of all the explorations conducted in the past years, no large scale production kiln has been found in the whole valley except some evidences in the Kanshian (a remote area of Balakot: the starting point of the valley from Mansehra side). The absence of large scale kiln in the whole interior of the Kaghan Valley gives the idea about the production of pottery that the residents of the different areas used to make pottery of their own in their homes with the hand-made pottery techniques (House-hold production or House-hold industry) and/or pottery was produced in the kilns (of Balakot and Garhi Habibullah) using the workshop industry or large-scale industry approach and then distributed in the whole valley. From the raw material to the activity distribution, the present study reveals that all the four approaches (House-hold production, House-hold industry, workshop industry and large-scale industry) are acceptable. In this archaeo-chemical and geo-archaeological study the primary question was, whether there is a common origin of pottery from different regions or it had been produced with the transfer of technology? Moreover, what kind of raw material(s) and technique(s), especially the firing temperatures and conditions, were used in the production of this pottery? Though, it is difficult to respond to investigations concerning complex incidents as migration putting together just with respect to the pottery information; full investigation of the issue requires broad research on different parts of life, for example, technology, dietary traditions, belief systems, anthropological divisions of the residents of the region, and so on, the capacity of building up the assumption, regardless of whether the kind of ceramics appeared in the region is imported or produced locally, adds a noteworthy and significant voice to the debate on the possible population changes in the region.