پروفیسر قمر رئیس مرحوم
پروفیسر قمر رئیس بھی اپریل کی آخری تاریخوں میں اس دنیا سے رخصت ہوگئے، ایک مہینہ پہلے ’’ایوان اردو‘‘ کے خصوصی اداریہ میں جب انہوں نے چند جانے والوں، خاص طور پر فضا ابن فیضی کا ماتم کرتے ہوئے تمنا ظاہر کی تھی کہ اگر موت ایک ماندگی کا وقفہ ہے تو کاش یہ دینوی اور علامتی طور پر سچ ہوتی لیکن اردو کے درد و بام پر سوگ کا عالم طاری دیکھ کر بڑی حسرت سے کہا کہ یقین نہیں آتا کہ جانے والوں کی رحلت محض ایک ماندگی کا وقفہ ہے، افسوس یہ ماتم کرنے ولا چند دنوں بعد اسی کاروان رفتگان کا حصہ بن کر اردو دنیا کو ایک دیدہ ور صاحب دانش سے محرومی کا کرب دے گیا۔
ان کا وطن شاہ جہاں پور اور نام مصاحب علی خاں ہے لیکن قمر رئیس کی شہرت کی چمک میں اصل نام و وطن چھپ کر رہ گئے، علی گڑھ میں تعلیمی مراحل سے گزرکر تدریسی منزلیں طے کرتے رہے، اس راہ میں تاشقند و سمرقند سے بھی گزر ہوا لیکن شہرت کو بال و پروان کے قلم نے عطا کیے، ۱۹۳۲ء میں جب وہ پیدا ہوئے تو اردو کے ترقی پسندوں کی تحریک صرف ذہنوں میں تھی لیکن قمر رئیس کا عالم شباب آیا تو ترقی پسند تحریک کی مقبولیت بھی شباب پر آئی اور فطری طور پر عہد شباب کی بعض بے اعتدالیاں بھی ساتھ لائی، یہ کہنا بے احتیاطی نہیں کہ قمر رئیس کے ذہن کی سلامتی نے ان کو اس فکر سے محفوظ رکھا کہ ترقی پسند ادب کو قدیم ادب اور اس کی بہترین روایات کا منکر ہونا چاہئے، انہوں نے اردو تنقید کو اپنا موضوع بنایا تو اس اقرار کے ساتھ کہ تلاش و تفحص کا جذبہ ہی تنقید کا نقطہ آغاز ہے اور...
This is an account of the life and works of Fazle Haq Khayrabadi, a great but forgotten Indian Muslim religious scholar and thinker of the 19th century is presented. Coming from a family of great distinction, Fazle Haq Khayrabadi was an author, poet and philosopher who expressed himself in Arabic, Persian and Urdu. Especially relevant is the dedication and fervor with which Khayrabadi participated in all stages of the First Indian War of Independence of 1857 [also termed the Great Mutiny], for which he was exiled to the Andaman Islands by the British rulers of India, where he died in 1862. The remarkable personality of Fazle Haq Khayrabadi [17871862] has been forgotten by an ungrateful nation that does not honour its heroes but instead buries them under the debris of history. A great scholar, familiar with the diverse disciplines in the Islamic sciences, and the Imam of the Khayrabadi school of logic and philosophy, he, also a son the great Fazle Imam Khayrabadi, distinguished himself early for his intellectual prowess and strength of genius. Amazingly, such a scholar, devoted to academics, was also a fighter and participant in the War of Independence of 1857, and a member of the revolutionary council that directed its strategy. For this, he suffered imprisonment at the hands of the vengeful British, who sentenced him to hard labour in the distant Andaman Islands – where he died ‘across the black water’.
Medical malpractice is professional misconduct or unreasonable lack of skill by the practitioners in the field of medicine. At present, such malpractices are not only an issue of developing countries but of developed countries as well. In Pakistan, the situation of law regarding medical malpractice has not remained very encouraging, for two main reasons. First, Pakistan lags behind in healthcare system, although its basic structure is quite similar to the world’s leading systems, that is, ‘National Healthcare System’ of England. Lamentably, this extensive infrastructure has not been translated in delivery of good healthcare due to the lack of political will, thorough supervision, insufficient legislation and inefficeinet implementation. Secondly, Pakistan, being former colony of British India, provides ‘law of torts’ to be invoked in cases of medical negligence, that has reached to commendable maturity in England nonetheless an immature segment of legislation in Pakistan. Consequently, unlike recent past, very few instances of medical malpractice were brought into litigation. However, a recent increase in number of such cases seems a good indicator to show that the law of medical malpractice has started taking roots in Pakistan under the influence of different jurisdictions. Thus, following Indian example, Pakistan has included medical services within the ambit of consumer protection laws. However, it is detestable to include medical services within the scope of consumer laws. It may lead to an acceptance to the element of consumerism in the field of medicine, which is a noble profession to serve humanity rather than a business venture for the maximization of profit. Sharī‘ah, on the other hand, provides basic guidelines regarding medical ethics and liability of medical practitioners in case of medical malpractice that may be adopted in legal system of Pakistan. Moreover, its criminal law provides a complete tariff of monetary compensation for bodily harm. Pakistan can learn lessons from Sharī‘ah and English law, in order to develop a comprehensively dedicated law on the given subject. Thus, this thesis suggests proposal for development of medical malpractice law for Pakistan in the light of Sharī‘ah and English law.