2 ۔حدِ قذف
قذف کا لغوی معنی پھینکنا ہے، جیسا کہ ابن فارس لکھتے ہیں
"القاف والذال والفاء أصلٌ يدلُّ على الرَّمي والطَّرح. يقال: قَذَفَ الشَّيءَ يقذِفُه قذْفاً، إذا رمى به۔ "91
"اس کا مادہ ہے " قَذَفَ " جو پھینکنے اور ایک طرف ہونے پر دلا لت کرتا ہے، جیسے کہا جاتا ہے کہ فلاں نے یہ چیز پھینکی جب وہ اس کو پھینکے ۔ "
پھینکنا ، دے مارنا بھی قذف کا مفہوم ہے ، جیسا کہ ابن منظور افریقی کے نزدیک قذف کا مفہوم یوں ہے
"قذَفَ بالشيء يَقْذِف قَذْفاً فانْقَذَف رمى والتَّقاذُفُ الترامي ۔ ۔ وقوله تعالى قل إن ربي يَقْذِفُ بالحق۔ "92
"کسی چیز کو پھینکا ، اور تقاذف کا معنی ہے آپس میں تیر اندازی کرنا ۔۔۔اور اللہ تعالیٰ کا فرمان ہے کہ دیجئے بے شک میرا رب حق کو باطل پر دے مارتا ہے۔ "
اصطلاحی مفہوم
کسی پر تہمت لگانے یا عیب لگانے کو قذف کہتے ہیں، جیسا کہ راغب اصفہانی تحریر کرتے ہیں
"القذف الرمی البعید۔ واستعیر القذف للشتم والعیب کما الستعیر الرمی۔"93
"پھینکنا ، تہمت لگانا ، قذف کا لفظ بطور استعارہ گالی دینے اور عیب لگانے کے معنی میں استعمال ہوتا ہے۔ "
کسی پر چار گواہوں کی عدم موجودگی میں زنا کی تہمت لگانا قذف کہلاتا ہے ،جیسے ابن قدامہ لکھتے ہیں
"القذف هو الرمي بالزنا۔ "94
"کسی پر زنا کی تہمت لگانا قذف کہلاتا ہے ۔ "
قذف کی حرمت
شریعت محمدی ﷺ میں کسی زنا کا الزام یا تہمت لگانے کو ایک شنیع جرم قرار دیا گیا ہے کیونکہ اس طرح پورے معاشرے میں انسان کی عزت و عفت پر داغ لگ جاتا ہے اور اسے رسوائی کا سامنا کرنا پڑتا ہے۔ اسی وجہ سے اللہ تعالیٰ نے قاذف کو ملعون قرار دیا ، جیسا کہ ارشاد باری تعالیٰ...
Watermelon is gaining importance as a functional food due to its therapeutic effect. The therapeutic effect of watermelon has been reported and has been attributed to antioxidant constitutes. The major component in watermelon rind is citrulline that has a strong antioxidant effect which protect body from free-radical damage. Objective: This study was conducted to investigate the effect of microwave powers (150 W, 300 W & 450 W) and time intervals (1, 3 & 5 minutes) on total phenolic content (TPC) and total flavonoid content (TFC) and antioxidant characteristics i.e. DPPH and ferric reducing antioxidant potential (FRAP) of microwave assisted extracts of watermelon rind powder. Methods: The extracts collected after Microwave assisted extraction (MAE) of watermelon rind wereanalyzed for their antioxidant potential through different tests including total phenolic contents (TPC), total flavonoid content (TFC), DPPH assayand FRAP. Results: Microwave assisted extraction by using ethanol as a solvent at different microwave powers and various time intervals showed that total antioxidant potential was significantly higher at low microwave power such as TPC ranges obtained at 150W for 1, 3 & 5 minutes of time intervals show ranges (159.84, 160.04 & 169.71 mg GAE/100 g). While TFC ranges at 150W for time 1, 3 & 5 minutes were (21.31, 24.15 & 42.20 mg CEQ/100g) whereas DPPH ranges at 150W for time 1, 3 & 5 minutes were (53.14, 54.87 & 68.17 % ascorbic acid inhibition) and FRAP values at 150W for time 1, 3 & 5 minutes were (201.71, 221.50 & 326.43 mg FE/100g). While high microwave power 450W can result in disruption of some antioxidants at various time intervals. Conclusions: Watermelon rind is a rich source of many antioxidants andmicrowave assisted extraction technique should be implemented in the food and nutraceutical industries and microwave assisted extracts of watermelon rind should be utilize for the development of new functional food to combat many health related problems
The beginning of the 21st Century witnessed the rise of religious militancy in a more severe form exemplified by the traumatic incident of 9/11. While the phenomenon has troubled a significant part of the world, Pakistan is no exception in this regard. This research explores the role of the Mahsud tribe in the rise of the religious militancy in South Waziristan Agency (SWA). It further investigates the impact of militancy on the socio-cultural and political transformation of the Mahsuds. The study undertakes this research based on theories of religious militancy, borderland dynamics, ungoverned spaces and transformation. The findings suggest that the rise of religious militancy in SWA among the Mahsud tribes can be viewed as transformation of tribal revenge into an ideological conflict, triggered by flawed state policies. These policies included, disregard of local culture and traditions in perpetrating military intervention, banning of different militant groups from SWA and FATA simultaneously, which gave them the raison d‘etre to unite against the state and intensify violence and the issues resulting from poor state governance and control. The study explores the unique tribal characteristics of the Mahsuds, such as asylum provision, autonomy and lack of centralized leadership, which had historically facilitated the rise of religious militancy during the colonial times, replicating itself in the post 9/11 period. The flawed state policies encouraged autonomy of the young tribesmen from local institutions of Jirga and Malikship, thereby facilitating them to join the militant movement in SWA. Moreover, such state policies, coupled with military operations caused confusion among the Mahsud tribes and forced them to neither support the military directly, nor halt the activities of the militants. The findings also contradict the widely held narrative that Mahsuds as a tribe participated in the fight against the state in SWA in post 2001 period. As the findings suggest, the religious elite, including the local Imams Madrassa dropouts and the Afghan war militants had a strong role in directly inciting violence and insurgency and influencing young tribesmen. The pre-mature military intervention further pushed the war affected tribesmen, especially the family members of injured/killed/disappeared, into militancy. However, due to several reasons, including the integration of the Mahsuds in the mainstream community of Pakistan, the larger majority of the tribesmen did not participate in the insurgency against the state. The research further explores the impacts of displacement on the socio-cultural and political institutions of the Mahsud tribe as a result of militancy and subsequent military operations. The migration/displacements severely impacted the tribesmen, including their socio-cultural and political institutions of Malikship and Jirga, thereby impacting their tribal identities. Other political implications include a progressive decline in levels of support to religious political parties by local tribesmen. There is a further impact evident through a general tendency to support non-violent ethnicity based social movements against state excesses. The study has primarily employed ethnographic based data collection tools for research, such as semi-structured interviews, informal discussions and personal observations to reach its findings.