مسجد سلطان حسن اور رفاعی مسجد
قلعے کے دائیں طرف سلطان حسن اور بائیں جانب رفاعی مسجد کی بلند و بالا عمارات دامنِ دل کھینچتی ہیں ۔ان دونوں مساجد کے درمیان ایک کشادہ شاہرہ ہے جوان مساجد کے آخر میں ایک وسیع و عریض باغیچے میں اختتام پذیر ہوتی ہے ۔راستے کے دو نوں جانب دو فٹ چوڑی اور اتنی ہی اونچی دیوار ہے جس نے راستے کی حنا بندی کی ہوئی ہے ۔دکتورہ بسنت نے اپنے پرس سے ایک چادر نکالی اور اس دیوار پر بچھا دی ۔اس کے بعد انھوں نے ڈبل روٹی ، کھیرے ،پنیر اور جیم کی ایک ڈلی چادر کے اوپر چن دی ۔پرس کے اندرونی جیب سے چھری نکالی ڈبل روٹی کو درمیان سے کاٹا اس کے اندر کھیرے اور پنیر کو جیم لگا کر رکھ دیا اور ہمارے سامنے پیش کر دیا ۔دکتورہ بسنت کی اس پرخلوص دعوتِ شیراز پر کون نہ مرتا۔
مصری عورت فرعون کے زمانے سے تاحال بااختیار ہے ۔امورِخانہ داری سے امورِ حکمرانی تک یہ باہمت عورت پدر سری معاشرے میں بھی اپنے حقوق اور فرائض سے لطف اندوز ہوتی رہی ہے ۔دعوتِ شیراز کے بعد ہم الرفاعی مسجد کی طرف روانہ ہوئے تو ایک خاتون اور دو مرد ہماری طرف آئے اور مجھ سے پوچھا کہ آپ ہندوستان سے آئے ہیں ۔میں چونکہ شلوار قمیض میں تھا اس لیے ان کو میرے مصری نہ ہونے پر یقین ہو گیا۔میں نے کہا میں پاکستان سے ہوں ۔انھوں نے مجھے چالیس جنین کی ٹکٹ پکڑا دی تو میرے میزبانوںکو مصری محکمہ سیاحت والوںکی یہ حرکت بری لگی ۔احمد نے ان سے یہ کہا کہ یہ مسلمان ہیں ایک مسلمان کے مسجد میں داخل ہو نے پر آپ ان سے ٹکٹ لیں گے ؟انھوں نے کہا یہاں لوگ نماز توپڑھتے نہیں تاریخ...
Islam caters to people’s need for peace and serenity and therefore takes every legal measure to safeguard the society against disruptive elements. A criminal who spoils the tranquility of a peaceful society deserves to be awarded severe punishment but Islam does not deem it logical to execute punishments before eliminating the major causes for commission of crimes. The following research article describes the attitudes of Western critics of Islam--such as Robert Spencer-- towards Islamic penalties namely amputation and stoning to death. It describes Islamic concept of crime and punishment in comparison with Western concepts and attempts to prove that Islam never loses sight of moderation and inflicts no barbarities. The last part of the research article, through crime statistics of United States of America, proves that the they have disastrously failed to curb violent crimes in their society. Hence it is high time that the world recognized the effective role and deterrent value of Islamic punishments for peace and stability.
The role of emotional intelligence in various domains has been supported through scientific studies and contemporary psychologists are working to promote this concept for better quality of life (Geher & Renstrom, 2004). The main objectives of the present research were to develop an indigenous self-report measure of the trait emotional intelligence, and to see its relationship with marital quality. The objectives of the research were achieved in four independent studies. The Scale of Emotional Intelligence ((SEI) was based on Bar-on model of social emotional intelligence (1997, 2000). In study 1 pool of 155 items was generated and 72 items were selected for factor analysis. The factorial validity of the scale was determined on a sample of 1547 individuals (857 males & 690 females) belonging to different cities of Pakistan. The 72 items were subjected to principal component analysis using varimax rotation method. The eigen values and scree plot provided evidence for the factor solution. A total of 56 items defining factors (viz., interpersonal skill, self-regard, assertiveness, emotional self-awareness, empathy, impulse control, flexibility, problem solving, stress tolerance, and optimism), that collectively accounted for 62.7% of variance were selected. The reliability estimate of alpha coefficient (α = .95), and item-total correlations ranging from (r = .139 to r = .79) supported the high internal consistency of the Scale of Emotional Intelligence. The present study also assessed the gender and age differences on the trait emotional intelligence and significant differences were found for gender and 5 age groups. Average gender based age norms were also developed. Convergent validity of the Scale of Emotional Intelligence was determined in study 2 by estimating correlation between SEI scores and Bar-On EQ-i scores and significantpositive correlation (r = .686, p< .01) was found. The convergent validity was further supplemented by correlating scores on SEI with peer rating and significant positive correlation (r = .631, p < .01) was found. The discriminant validity of the scale was determined in study 3 by finding correlation between scores on the Scale of Emotional Intelligence and Beck Depression Inventory (1993) for 30 diagnosed patients of depression and significant moderate negative correlation (r = -.50, p < .01) was yielded. In another independent study, the role of emotional intelligence as a predictor of marital quality was examined on a sample of 170 married partners. Marital quality was measured with Marital Relationship Questionnaire based on Burgess - Cottrell Marriage Adjustment Schedule (1936) and Conflict Resolution Questionnaire by McClellan (1993). Emotional intelligence explained significant amount of variance for marital relationship and conflict resolution (i.e., R2 = .485, F = 158.450, p < .000; & R2 = .558. F = 211.729, p < .000) consecutively. As role of factors of emotional intelligence concerned; assertiveness, empathy, interpersonal skill, optimism, stress tolerance, and impulse control appeared as salient predictors of marital quality. The results uphold SEI as a promising indigenous psychometric measure for emotional intelligence