کتابیات
۱۔ تفسیرانِ کثیر:حافظ عماد الدین ابوا لفداابنِ کثیر مترجم خطیب الہند مولانا جونا گڑھی
۲۔ تفسیر ضیا القرآن:پیر محمد کرم شاہ
۳۔ تفہیم القرآن:سید ابو الاعلیٰ مولانا مودودی
۴۔ تبیان القرآن؎:علامہ غلام رسول رضوی
۵۔ کنز الایمان: صدر الفاضل سید محمد نعیم الدین مراد آبادی
۶۔ تفسیر کبیر:امام فخرالدین، محمد بن عمرازی، مترجم مفتی محمد خان قادری
۷۔ تفسیر روح الایمان:لعلامہ الالوسی البغدادی
۸۔ تفسیر فیوض الرحمان ترجمہ روح البیان: شیخ التفسیر الحدیث، حضرت مولانا مفتی فیض احمد
اویسی رضوی
۹۔ تفہیم البخاری: شیخ الحدیث، علامہ غلام رسول رضوی
۱۰۔ موطا امام مالک: امام ابو عبداللہ مالک بن انس بن مالک مترجم ابوالعلا محمد محی الدین جہانگیر
۱۱۔ ترمذی شریف: امام ابو عیسیٰ ، محمد بن عیسیٰ
۱۲۔ مسلم شریف: علامہ وحید الزماں
۱۳۔ نسائی شریف: امام عبدالرحمان احمد بن شعیب نسائی
۱۴۔ مشکوٰۃ شریف: فاضل شہیر مولانا عبدالحکیم خاں
۱۵۔ تدوین حدیث:مناظر احسن گیلانی
۱۶۔ ترجمان السنہ: حضرت مولانا بدرِ عالم صاحب میرٹھی
۱۷۔ الشفا: حضرت علامہ قاضی عیاض مکی
۱۸۔ الوفا: امام ابنِ جوزی
۱۹۔ سیرت النبی: علامہ شبلی نعمانی
۲۰۔ حیاتِ محمدﷺ: محمد حسین ہیکل
۲۱۔ سیرتِ مصطفیٰ ؐ: عبدالمصطفیٰؐ اعظمی
۲۲۔ سیرتِ رحمۃ اللعالمین: قاضی سلیمان، محمد سلمان منصور پوری
۲۳۔ النبی الخاتم: شیخ مولانا منظر احسن گیلانی
۲۴۔ دلائل النبوۃ(اردو ترجمہ): ابو بکر احمد بن الحسین بہیقی
۲۵۔ السیرت النبویہ دھلانی: امام زینی دھلان
۲۶۔ سیرت خاتم النبیین: حکیم محمود احمد ظفر
۲۷۔ سیرتِ مصطفیٰؐ جانِ رحمت: امام احمد رضا خان بریلوی
۲۸۔ سیرتِ طیبہ: ڈاکٹر ربانی
۲۹۔ سید المرسلین:ڈاکٹر محمد الطیب النجار رئیس جامعہ الازہر مترجم رخسانہ جبین
۳۰۔ سیرتِ محمدیہ ترجمہ مواہب الدنیہ:حضرت امام احمد بن محمد بن ابی بکر الخطیب القسطلانی،
ترتیب و تدوین جدید: محمد عبدالستار طاہر مسعودی
۳۱۔ سیرتِ سید الوریٰ: قاضی عبدالدائم دائم
۳۲۔ سیرت سہل السیر: مولانا حکیم ابو البرکات عبدالرئوف دانا...
Hadith and Science of Hadith are the terms used by specialists of Hadith known as Mohaditeen. A hadith is a recorded statement, action or approval of the Prophet Muhammad (S.A.W). It is considered as the second primary source of Islamic law after Quran. It is also a part of revelation. Prophet Muhammad (S.A.W) described it through his words. The science of hadith examplifies the principles with which a specialist in the field of Hadith evaluates the authenticity and accuracy of narrations. In the past there were two specific and developmental stages for the Books of Hadith terminology. In its 1st stage, the Scholars focused on the compilation of the statements of earlier scholars, quoting the expressions they had used without evaluating those terms or suggesting terms applicable to those expressions. This methodology was adopted by the earlier scholars such as Yaḥyā ibn Ma`īn, `Alī ibn al-Madīnī, Muslim ibn al-Ḥajjāj, and Al – Tirmidi. In the second period the Authors cited the quoted statements of the earlier works and began the collection and codification of relevant terms. In this period, the specific Principles were established. Examples of books authored in this manner are: Ma`rifah `Ulūm al-Ḥadīth by al-Ḥākim, Al-Kifāyah by al-Khaṭīb alBaghdādī and the Introduction of Ibn al-Ṣalāḥ. In this article the two major types of science of Hadith have been mentioned, Rewayat-ul-Hadith and Derayat-ulHadith. Its definition and historical background has been described.
credibility on traditional and social media preference through the mediating role of individual perception about media. Furthermore, the moderating role of traditional and social media usage and gender are also investigated in the study. The data has been collected from the students (N= 1383) of seven metropolitan cities of Pakistan i.e. Lahore, Karachi, Quetta, Peshawar, Islamabad, Muzaffarabad and Gilgit Baltistan. The data has been collected using a survey based questionnaires. The data has been analyzed statistically, using SPSS. The reliability and validity tests were applied to validate the instrument. Statistical analysis like correlation, regression and bootstrapping were used to test the direct and indirect hypotheses. The findings indicate that traditional and social media credibility has a direct and positive relationship with individual perception and traditional and social media preference. Additionally, the individual perception mediates the relationship between the traditional and social media credibility and traditional media preference. Moreover, the moderation analysis shows that Social and traditional media usage moderates the relationship between Social and traditional media credibility and individual perception. The moderation analysis of gender between different variables also provided some interesting insight. The results indicate that in male media users the relationship is stronger than the female media users. The relationship between traditional media credibility and individual perception and Credibility of Social and Traditional Media in Pakistan viii predicted that the male has a stronger relationship. The results found a higher level of individual perception in male media users than female media users. Pakistan is a developing country where private news media and the social media networks are growing rapidly. In such situations, understanding about the individual''s perceptions with reference to the media credibility and media preferences are becoming more complex. The present study adds to the body of knowledge in the area of media credibility and individual perception in Pakistan.