The well-known Book on Khilaf, a discipline that records and analyses the differences among Muslim Jurists. This Book is part of a series of Arabic Works, made available in English by the 'Center for Muslim Contribution to Civilization.

Ibn Rushd's Bidayat al-Mujtahid (The Distinguished Jurist's Primer) occupies a unique place among the authoritative manuals of Islamic law. It is designed to prepare the jurist for the task of the mujtahid, the independent jurist, who derives the law and lays down precedents to be followed by the judge in the administration of justice. In this manual Ibn Rushd traces most of the issues of Islamic law, describing not only what the law is, but also elaborating the methodology of some of the greatest legal minds in Islam to show how such laws were derived.

This text provides a still-relevant basis for the interpretation and formulation of Islamic law. Combining his legal and philosophical knowledge, Ibn Rushd transcends the boundaries of different schools and presents a critical analysis of the opinions of the famous Muslim jurists and their methodologies.

The legal subject areas covered include marriage and divorce; sale and exchange of goods; wages, crop-sharing and speculative partnership; security for debts and insolvency; gifts, bequests and inheritance; and offences and judgements.

INTRODUCTION

PREFACE

XVIII. THE BOOK OF NIKAH (MARRIAGE)

XIX. THE BOOK OF TALAQ (DIVORCE)

XX. THE BOOK OF AL-ILA' (VOW OF CONTINENCE)

XXI. THE BOOK OF ZIHAR (INJURIOUS ASSIMILATION)

XXII. THE BOOK OF LI'AN (IMPRECATION)

XXIII. THE BOOK OF IHDAD (MOURNING)

XXIV. THE BOOK OF BUYU' (SALES)

XXV. THE BOOK OF SARF (EXCHANGE)

XXVI. THE BOOK OF SALAM (ADVANCE PAYMENT)

XXVII. THE BOOK OF KHIYAR (SALE WITH AN OPTION)

XXVIII. THE BOOK OF MURABAHA (SALE AT STATED COST PRICE)

XXIX. THE BOOK OF THE 'ARIYYA (ADVANCE SALE)

XXX. THE BOOK OF IJARA (HIRE)

XXXI. THE BOOK OF JU'L (WAGES)

XXXII. THE BOOK OF QIRAD (SPECULATIVE PARTNERSHIP)

XXXIII. THE BOOK OF MUSAQAH (CROP SHARING)

XXXIV. THE BOOK OF SHARIKA (PARTNERSHIP)

XXXV. THE BOOK OF SHUF'A (PRE-EMPTION)

XXXVI. THE BOOK OF QISMA (DIVISION; PARTITION)

XXX VII. THE BOOK OF RAHN (SECURITY FOR A DEBT; PLEDGE; MORTGAGE)

XXXVIII. THE BOOK OF HAJR (INTERDICTION)

XXXIX. THE BOOK OF TAFLIS (INSOLVENCY; BANKRUPTCY)

XL. THE BOOK OF SULH (SETTLEMENT; NEGOTIATION)

XLI. THE BOOK OF KAFALA (SURETY)

XLII. THE BOOK OF HAWALA (TRANSFER OF DEBT; ENDORSEMENT)

XLIII. THE BOOK OF WAKALA (AGENCY)

XLIV. THE BOOK OF LUQTA(FOUND PROPERTY)

XLV. THE BOOK OF WADI'A (DEPOSIT; BAILMENT)

XLVI. THE BOOK OF 'ARIYA (COMMODITY LOAN)

XLVII. THE BOOK OF GHASB (USURPATION)

XLVIII. THE BOOK OF ISTIHQAQ (RESTITUTION; THIRD-PARTY RIGHTS)

XLIX. THE BOOK OF HIBAT (GIFTS)

L. THE BOOK OF WASAYA (BEQUESTS)

LI. THE BOOK OF FARA'ID (INHERITANCE)

LII. THE BOOK OF 'ITQ (MANUMISSION; EMANCIPATION)

LIII. THE BOOK OF KITABA (MANUMISSION BY CONTRACT)

LTV. THE BOOK OF TADBIR (MANUMISSION AT THE DEATH OF OWNER)

LV. THE BOOK OF UMMAHAT AL-AWLAD (SLAVE-WOMEN BEARING THEIR MASTER'S CHILD)

LVI. THE BOOK OF JINAYAT (OFFENCES)

LVII. THE BOOK OF AQDIYA (JUDGMENTS)

In Ihya 'Ulum ad-Din (The Revival of the Religious Sciences), the author explores the spiritual depth of virtually every aspect of Islam. The book presents Imam al-Ghazali's profound insights regarding man's lifelong struggle to draw closer to Allah in a simple framework, providing the reader with a step-by-step tried and proven method for spiritual development. The result is an essential guide to improving one's relationship with both the Creator and the creation and a perfect introduction to Imam al-Ghazali's other great works.

About the Author

The Proof of Islam Imam Abu Hamid Muḥammad ibn Muhammad al-Ghazali (d. 1111)-jurist, legal theorist, logician, theologian, and mystic was a master of both the outer and inner sciences of the Shari'ah who is regarded by many as the greatest Muslim thinker to have lived after the Pious Predecessors. Credited with dealing a death blow to Aristotelian philosophy in the Muslim world and bringing authentic Islamic spirituality into the mainstream, his life and thoughts were highly influential in shaping medieval society's spiritual values and practices and are no less relevant today.

A Room of One's Own is an essay written by Virginia Woolf. It was published in 1929 and is based on two lectures given by the author in 1928 at two colleges for women at Cambridge. In this famous essay, Woolf addressed the status of women, and women artists in particular. In this essay, the author also asserts that a woman must have money and a room of her own if she is to write. According to Woolf, women's creativity has been curtailed due to centuries of prejudice and financial and educational disadvantages.
To emphasize her view, she offers the example of an imaginary gifted but uneducated sister of William Shakespeare, who, discouraged from all eventually kills herself. Woolf celebrates the work of women who have overcome that tradition and become writers, including Jane Austen, George Eliot, and the Brontë sisters, Anne, Charlotte, and Emily. In the final section Woolf suggests that great minds are neutral and argues that intellectual freedom requires financial freedom. The author entreats her audience to write not only fiction but poetry, criticism, and scholarly works as well.

I have gathered together in this book numerous ideas which Allâh, the provider of intellect, has enabled me to profit from as day succeeded day, [and year succeeded year] and circumstances altered, permitting me to understand the vicissitudes of fate and to control its fluctuations, to the extent that I have devoted the larger part of my life to it. I have chosen to master these problems by study and contemplation rather than throw myself into the various sensual pleasures which attract most souls on this earth, and rather than amass unnecessary wealth. I have gathered together all my observations into this book in the hope that the Almighty may allow it to benefit whichever of His servants He wishes who has access to [is capable of understanding] my book, in the matters over which I have slaved, devoting all my efforts to them and reflecting at length upon them. I hope that it will be well received, and I present it with good intentions and blessings [with a good heart].

This book will benefit a person more than financial treasures and possessions of property, if he meditates upon it, and if Allâh enables him to make good use of it. As for myself, my hope in this enterprise is to win the greatest reward from Allâh, since my intention is to help His servants, to remedy whatever is corrupt in their character, and to heal the sickness of their souls. I beseech the assistance of Allâh [Almighty, we wish only for God, the best of defenders].

Ibn Hazm Al Andalusi

This translation of Mukhtasar Minhaj Al-Qasidin is an abridged version of ibn Al-Jawzi's summary of Imam Abu Hamid Al-Ghazali's well-known book, Ihya Ulum Ad-Din.

In Imam Al-Ghazalis Ihya Ulum Ad-Din (The Revitalization of Sciences of Religion) apparently has some defects that only scholars can realize, such as the narrations which have been traced back to the prophet while they are fabricated or inauthentic.

Therefore, Imam Ibn Al-Jawziyy compiled this book free of those defects while retaining the benefits of the original book. In this book, the author relied only on authentic and famous narrations and removed from or added to the original book what he seemed necessary.

Contents

Chapter One: ACTS OF WORSHIP

1. Knowledge

2. Purification and Salah

3. Zakah

4. Siyam

5. Hajj

6. The Glorious Qur'an

7. Dhikr and Dua'

Chapter Two: CUSTOMS

1. Serving Food, Sharing It, and Hospitality

2. Marriage

3. Earning Livelihood and Subsistence

4.The Lawful and the Prohibited

5. Friendship and Brotherhood

6. Morals of Traveling

7. Commanding the Right and Forbidding the Wrong

8. Customary Evils, and Commanding Rulers to Do Good and Forbid Wrong

9. Manners of the Prophet

Chapter Three: DESTRUCTIVE FLAWS

1. Within the Heart

2 Spiritual Exercise for the Soul, Gaining Good Morality, and Remedying the Heart Diseases .

3. The Appetite of Eating and Drinking and the Sexual Appetite

4. The Flaws Pertaining to the Tongue

5. Anger, Malevolence, and Envy

6. Jah (Prominence and Prestige) and Riya' (Ostentation and Loving to Be Seen by People): Analysis and Remedy

7. Pride, Arrogance, and Self-admiration

8. Ghurur

Chapter Four: MEANS OF SALVATION

1. Repentance

2. Patience and Gratitude

3. Hope and Fear

4. Asceticism and Poverty

5. Oneness of Allah and Trust in Him

6. Love and Pleasure with Allah

7. Intention, Sincerity, and Truthfulness

8. Self-scrutiny

9. Contemplation

10. Remembering Death and Life after It

This story of Elizabeth Barrett Browning's cocker spaniel, Flush, enchants right from the opening pages. Although Flush has adventures of his own with bullying dogs, horrid maids, and robbers, he also provides the reader with a glimpse into Browning's life

The author of the Epistle on Sufism, Abu 'l-Qasim al-Qushayri (376/986-465/1074), was a famous Sunni scholar and mystic (Sufi) from Khurasan in Iran. His Epistle is probably the most popular Sufi manual ever .

Written in 437/1045, it has served as a primary textbook for many generations of Sufi novices down to the present. In it, Al-Qushayri gives us an illuminating insight into the everyday lives of Sufi devotees of the eighth to eleventh centuries C.E. and the moral and ethical dilemmas they were facing in trying to strike a delicate balance between their ascetic and mystical convictions and the exigencies of life in a society governed by rank, wealth, and military power.

In al-Qushayri's narrative, the Sufi 'friends of God' (awaliya') are depicted as the true, if uncrowned, 'kings' of this world, not those worldly rulers who appear to be lording it over the common herd of believers. Yet, even the most advanced Sufi masters should not take salvation for granted. Miracle-working, no matter how spectacular, cannot guarantee the Sufi a 'favourite outcome' in the afterlife, for it may be but a ruse on the part of God who wants to test the moral integrity of his servant. In the Epistle these and many other Sufi motifs are illustrated by the anecdotes and parables that show al-Qushayri's fellow Sufis in a wide variety of contexts: suffering from hunger and thirst in the desert, while performing pilgrimage to Mecca, participating in 'spiritual concerts', reciting the Qur'an, waging war against the 'infidel' enemy and their own desires, earning their livelihood, meditating in a retreat, praying, working miracles, interacting with the 'people of the market-place', their family members and peers, dreaming, and dying.

About The Author

Abul Qasim Al-Qushayri was a student of the Shaykh Abu Ali al-Daqqaq, He was a muhaddith who transmitted hadith to pupils by the thousands in Naysabur, in which he fought the Mu tazila until he fled to Makkah to protect his life, He was also a mufassir who wrote a complete commentary of the Qur'an entitled Lata'if al-isharat bi tafsir al-Qur'an (The subtleties and allusions in the commentary of the Qur'an).

Abu Hamid Muhammad al-Ghazali's 'Deliverance from Error and Attachment to the Lord of Might and Majesty' successfully allows the reader a concise, and informative window into the life of a great scholar. Deliverance from Error, translated from the Arabic 'al Munqidh min ad-Dalal' by W. Montgomery Watt, is an autobiographical account of Ghazali's struggle during a period of spiritual unrest in his life that begins with him as a teacher at a prestigious academic institution at the age of thirty-three, continues through his ascetic wanderings, and concludes upon his return to his teaching career but now as a complete God-orientated man, rather than a person on the plain of native and second-hand belief (sic).

The book opens with Ghazali replying to a colleague, who had questioned him regarding the aims and inmost nature of sciences and the perplexing depths of the religious systems and the reasons for Ghazali's actions at this stage of his life. He is an enquiring man who subjects all to his scrutinising eye. This habit and custom he describes as a God-given nature, a matter of temperament, and not of my choice or contriving.

With this outlook he starts to question the different types of knowledge around him. He systematically and diligently tackles each science which influences man's spiritual/religious mindset, covering the four main sciences of the time: theology, authoritative instruction, philosophy and mysticism, all of which continue to play significant roles today.

The analysis is carried out in detail, unbiased and authoritatively (as Ghazali studied and authored in most of the fields of his investigation). He dissects each science like a skilled surgeon and then delivers his post-surgery evaluation with accuracy and precision.

A passage which distils the essence of his spiritual journey can be found in Section 4 - The Ways of Mysticism, I learnt with certainty that it is above all the mystics who walk on the road of God; their life is the best life, their method the soundest method, their character the purest character; indeed, were the intellect of the intellectuals and the learning of the learned and the scholarship of the scholars, who are versed in the profundities of revealed truth, bought together in the attempt to improve the life and character of the mystics, they would find no way of doing so; for to the mystics all movement and all rest, whether external or internal brings an illumination from the light of the lamp of prophetic revelation; and behind the light of prophetic revelation there is no other light on the face of the earth from which illumination may be received.

A chapter on the nature of Prophecy follows which highlights its compelling need. He discusses sensual and intellectual perceptions, their development in humans from simple to complex, and they end where divine inspiration and revelation begin. The methodology used to explain this spectrum of perceptions is both simple and effective and allows the reader to follow the thought pattern of the author.

A concluding chapter on Ghazali's return to teaching also tackles and in fact successfully deals with possible rebuttals of the hypothesis that he postulates on the need for prophetic leadership. As an expert in each of the fields his replies to the various groups are from their own teachings, doctrines and methodology.

Futuh al-Ghaib of Abd Al Qadir al-Jilani Perhaps the most well known collection of Shaykh Abd Al Qadir Al-Jilani's, discourses. These short and powerful discourses cover topics of interest to every seeker of the spiritual path.

A glimpse at the some of the topics covered will reassure the reader that the Shaykh is addressing issues that are as pertinent in this day and age as the day he spoke about them so many hundreds of years ago

About Shaikh 'Abd al-Qadir al-Jilani

Shaikh 'Abd al-Qadir al-Jilani In A.H. 488, at the age of eighteen, left his native province to become a student in the great capital city of Baghdaad, the hub of political, commercial and cultural activity, and the center of religious learning in the world of Islaam.

After studying traditional sciences under such teachers as the prominent Hanbalii jurist [faqiih], Abuu Sa'd 'Alii al-Mukharrimii, he encountered a more spiritually oriented instructor in the saintly person of Abu'l-Khair Hammaad ad-Dabbaas.

Then, instead of embarking on his own professorial career, he abandoned the city and spent twenty-five years as a wanderer in the desert regions of 'Iraq. He was over fifty years old by the time he returned to Baghdaad, in A.H. 521/1127 C.E., and began to preach in public. His hearers were profoundly affected by the style and content of his lectures, and his reputation grew and spread through all sections of society.

He moved into the school [madrasa] belonging to his old teacher al-Mukharrimii, but the premises eventually proved inadequate. In the words of Shaikh Muzaffer Ozak Efendi: 'The venerable 'Abd al-Qadir al-Jilani passed on to the Realm of Divine Beauty in A.H. 561/1166 C.E.,

What a man in his heart is what happens. It only covers the whole life of man, but is so extensive that every aspect of his life, every condition retains its mark. Man literally becomes what he thinks, his character is the sum of all his thoughts

As Siraji Fil Mirath is the famous Hanafi treatise on inheritance law, Sajawandi's Al Siraji Fil Mirath (known also as al-Faraid as Sirajiyyah, Al Faraid al Sajawandiyyah and just al Siraji). Al Siraji is used as a text in many Islamic seminaries. This publication is a translation of the book which was undertaken by the Colonial judge in Calcutta, Sir William Jones.

Al Siraji is a standard text in many Islamic seminaries. It is also used by lawyers and judges who deal with inheritance cases. The book has been translated into several languages, including English, French, and Urdu.

A commentary on a book on the jurisprudence (fiqh) of worship ('ibadat) according to the Hanafi school (madhhab) of Islamic law written by Imam Shurunbulali (d. 1069 h), one of the greatest jurists of his time, this work is among the most widely studied works on the subject all around the world, being a part of the traditional curriculum for students of Hanafi fiqh.

The work covers Purification (kitab al-tahara), Ritual Prayer (kitab al-salat), Fasting (kitab al-sawm), Alms (kitab al-zakat) and the Pilgrimage (kitab al-hajj).

About the Author

Abu al-Ikhlas al-Hasan b. Ammar b. Ali b. Yusuf Shurunbalaali he was born in in 994 A/H. He became a master of jurisprudence at the hands of Abdullah al-Nahriri and Muhammad al-Mahby. He studied at the prestigious seat of learning, al-Azhar, Cairo, under the patronage of some of the most eminent scholars of his time. He later became a scholar of great repute and a copious writer whose works exceed fifty. The Shaykh passed away in 1069 A/H.

The author of this treatise is Imam abu Jafar al Tahawi (239 - 321 AH), one of the leading authorities on the Hanafi madhab. The period he lived in was the zenith of the dissemination of the Islamic sciences and Imam at Tahawi was one of the giants this era produced.

To illustrate this; his teachers included Imam Ismail ibn Yahya Al Muzani (a major student of Imam al shaafi), he collected hadith from Imam an-Nasai (author of Sunan an-Nasai, one of the saheeh Sittah) and his students included the great Muhaddith Imam At-Tabarani.

The purpose of this treatise was to state the creed of the early scholars of the Hanafi madhab and to indicate its correlation with the views of Ahl As-Sunnah Wal Jamaah in general. Imam Dhahabi (673-748 AH) said about At-Tahawi - He was the muhaddith and faqih of Egypt, equally distinguished in both fields. Whoever reads the word of this Imam is sure to acknowledge his erudition and width of vision. Ibn Kathir (702-774 AH) said - He was the most reliable and correct narrator of hadith and one of the greatest scholars of hadith. Ibn Hajr Al Asaqalani (773-853 AH) said - He was a reliable narrator, a great scholar, a famous jurist, very knowledgeable concerning the controversies of the jurists, and a man of keen interests.

This booklet includes two papers on the same topic. The first one was published in the monthly 'MEESAQ' Lahore in 1966. The second is a speech which was delivered before a gathering of the staff and senior students of Aitchison College, Lahore (Pakistan). These articles are based on the sole aim, that is: to explain to Muslims the correct doctrine of eternal salvation and deliverance and the practical demands of the Islamic faith.

About The Author

Dr. Israr Ahmed, the founder of Markazi Anjuman Khuddam-ul-Quran Lahore Pakistan, completed his M.B.B.S. from King Edward Medical College in 1954. From 1952-53 he was Nazim-l-Ala of Islamic Jamiat-l-Tulaba; and in 1954 he joined Jamat-i-Islami. He, however, dissociated from it in 1957. During a brief stay at Karachi, he completed his M.A. in Islamic studies in 1965 from Karachi University. In 1972 he founded Markazi Anjuman Khuddam-ul-Quran and in 1975 Tanzeemi-lslami for establishing the 'Deen' through a truely revolutionary process. The Anjuman brings out two monthly magazines Meesaque and Hikmat-e-Quran.

Table of Contents

• The Way To Salvation In The Light Of Surah Al-'Asr
• Big Impact
• Changes
• Destruction.
• Truth.
• Two Sides
• Truth.
• Unity.
• Conditions
• Kindness
• Struggle
• Commentary On Surah Al-'Asr
• The Two Levels of Understanding Quran:
• The English Translation of Surah AI-'Asr:
• Analysis of the Translation
• The Criterion of Success and Failure
• The Minimum Conditions and Essential prerequisites of Salvation
• All the four Conditions are indispensable
• Eloquence with categorical Emphasis
• The Real Meaning of Wal-'Asr
• The Inter-relation of the First Two Verses
• The Real Meaning of 'Iman' or Faith
• The Real Meaning of Righteous Deeds
• The Meaning of Mutual Exhortation
• The Meaning of 'Haqq' or Truth
• The Meaning of Patience
• Exhortation to Truth and Exhortation to Patience are co-essential
• The Interrelation of Faith, Righteous Deeds and Mutual Exhortation
• Its relation to the surahs before and after

Benjamin Franklin is one of the most remarkable persons the world has ever known. He was one of the founding fathers of the United States and in many ways was the first American'. Franklin was a leading author, br>printer, political theorist, politician, Postmaster, scientist, inventor, civic activist, statesman, and diplomat. As a scientist, he was a major figure in the American enlightenment and the history of Physics for his discoveries and theories regarding electricity. As an inventor, he is known for the Lightning rod, bifocals, and the Franklin stove, among other inventions. He facilitated many civic organizations, including the fire Department and a great University in Philadelphia. His wise sayings and maxims show an unusual common sense philosophy. Benjamin Franklin is very famous for his wit, ability, tact, common sense, diplomacy, and reputation that was National as well as world Wide. And the autobiography of Benjamin Franklin' Is ranked as one of the great autobiographies of the world.

The Mishkat Al-Anwar, literally translated The Niche for Lights, is a theological and philosophical sufi text by the well-known Muhammad Al-Ghazzali. Though the exact date of its writing is unknown, it was authored after his opus Ihya' ulum al-din, or Revival of Religious Sciences. The work focuses on expanding upon the meaning behind a verse in the Qu'ran-the Light Verse (S. 24, 35)-and upon the Veils Tradition in Islam.

The book is divided into three sections; in the first Al-Ghazali deconstructs the word light and all its meanings, in the second he discusses the symbolic language in the Qu'ran and Muslim traditions, and in the third he applies his findings to the verse and tradition itself.

Abu hamed Muhammad ibn Muhammad Al Ghazali (1058-1111) was a Persian Islamic philosopher, theologian, psychologist, and mystic, known today as one of the most famous Sunni scholars in history, sometimes cited as next-in-importance only to Muhammad. Born in Tus, Al-Ghazzali was a pioneer of methodic doubt; his work The Incoherence of Philosophers shifted early Islamic philosophy from metaphysics to the theory of occasionalism, an Islamic doctrine that states cause-and-effect is controlled by God. He also succeeded in bringing orthodox Islam in contact with Sufism. The author of more than 70 books on various subjects, his influence continues to stretch far and wide even today.

Joseph Murphy (20th May 1898-16th Dec 1981), the author, says that Wealth is a state of consciousness. Everyone has a right to be rich. God wants you to be happy, prosperous, and successful. Dr. Murphy was a proponent of the New Thought movement. He had had a unique gift of expressing great truths in a lucid manner. The book highlights Your right to be rich and The road to Riches. The author has marrated-'What people can achieve if they start using their imaginary and creative skills.' Lots of examples are included in the book. The book narrates, there is no virtue in poverty. It should be abolished from the earth. Everyone is here to grow, expand and unfold - spiritually, mentally and materially. Poverty is a disease like any other mental disease. You were born to succeed to win, to conquer all hurdles, and to have all your faculties fully developed. If there is financial lack in your life, do something about it. Man does not live by bread alone. For this one has to set his heart on money and to give all his attention to amassing money, nothing else matters. You are living in a subjective and objective world. You must not neglect the spiritual food, such as peace of mind, love, beauty, harmony, joy, and laughter.
Dr. Murphy wrote more than 30 books. His most famous work is The Power of your Unconscious Mind.

Niccolo Machiavelli, the author, was an Italian. (Born 3rd may 1469, died 21st June, 1527). he was a diplomat, philosopher, historian, politician and writer. He is best known for his book 'The prince'. his notable works are 'the prince' and 'discourses on livy'. 'the prince' is basically a political treatise and a sort of guide for new princes and royals. It was published five years after niccolo's death. When he was alive, there was some controversy in his book. It was published only after seeking permission from the Medici Pope Clement VII. The prince is one of the best works of modern political philosophy, in which truth is highlighted rather than any abstract ideas or incidents. The beauty of the text is that it has a recognizable structure and the author has indicated himself in most of the portions. The book narrates mostly about princedoms. That too about hereditary princedoms. it's easier to rule. Also, avoids comparison between monarchy and tyranny. Again, the beauty of his writing is that his character of the story, Cyrus the great, is totally different from those who have got their Thrones without any efforts IE as a successor and those who have acquired Crowns after putting their hard labour and efforts. He has cited Roman ways to the new princes. machiavelli has narrated about those kingdoms where one can enter in an easy way but difficult to hold such a kingdom. He has given one such example also IE, of France. He also writes that reforming an existing order is one of the most dangerous and difficult things for a prince, because in most of the cases the subjects are against or resistant to any such change or reform. Moreover, it is very difficult for the prince to satisfy or come out with everyone expectations. Other situations, when a prince comes to power due to his destiny then it will be very difficult to hold it for a long time. Some exceptions are always there. even if a prince is overly generous to his subjects, that situation will also not be appreciated and will cause greed for more. So, different sorts of kingdoms, princedoms need different styles of controlling any realm. The author has put his best efforts in narrating all such types of realms. The work is really commendable and very much beneficial to the rulers. a must read book for self development and how to be a good leader.