تاويل مختلف الحديث کی ترتیب وتدوین میں ابن قتیبہ کا منہج واسلوب

Quran and sunnah are main sources of teachings of Islam. They were transferred to the generations through Ḥadīth. There are myriads of disciplines that have been introduced by traditionalists for the uthenticity and implication of Ḥadīth. Mukhtalif-al-Ḥadīth is one of these disciplines and “Ta'wil o Muḳhtalif-al-Ḥadīth ”has been written on Mukhtalif-alḤadīth by Abdullāh ibn Muslim ibn Qutayba alDīnawarī(d276 H). In his book, “Ta'wil Muḳhtalif al-Ḥadīth” he presented cogent arguments to reject certain baṭil sects or factions. He rejected twelve to fifteen sects like al-Muʿtazilah,  al-Khawārij, al-Qadarīyyah and al-Jabariyah etc. Ibn Qutaybah also tried to remove the conflicts existed in various Ḥadīths during his era. This article focusses the methodology adopted by the writer that has been discussed with the help of the examples from this book. This book consists of a preface and two lengthy chapters which include 106 Marfu' Ḥadīths. He inferred 57 issues from the Ḥadīths and gave satisfactory answers to the objections raised byrejectors of Ḥadīth. To remove these incongruences found in Ḥadīths, he benefitted Qurān, Ḥadīth, and Classical Arabic

Sexual Abuse of Women and its Impact on Their Social Adjustment in Khyber Pakhtunkhwa, Pakistan

This study focuses on sexual abuse of women in Khyber Pakhtunkhwa and its impact on their social adjustment. In this study, sexual abuse was measured as unwanted or non-consensual physical contact/sexual intercourse between the opposite sexes. Sexual assault or harassment or any other physical or sexual contact, in which intercourse was not committed, were excluded from this study. The target area of this study was Khyber Pakhtunkhwa and the target population was sexually abused women and professionals. A total of 40 samples were taken and two focused group discussions were held. Of these samples, 30 interviews were conducted with the victims of sexual abuse and 10 interviews were conducted with professionals including 05 psychiatrists and 05 sexologists. All the respondents were accessed through social and familial contacts. These respondents were randomly selected. The nature of sexual violence, identified in this study, included fraternal abuse, incestuous abuse, rape and commercial sex. Those women who were given in enmity (swara), priced (trafficked) and bartered (wata sata), were the victims of fraternal abuse. Women, involved in commercial sex, were the victims of elopement, deception, sexual violence and inducement/enticement. In this study, 12 women were the victims of fraternal abuse, in which 03 women were given in enmity, 07 were trafficked and 02 were bartered. In commercial sex, 08 women were the victims of sexual violence, 01 was the victim of elopement, 03 were the victims of sexual deception and 01 was the victim of sexual enticement/inducement. Of 30 victims, 05 women were raped, in which 04 rapes were opportunistic and 01 was incapacitated. Illiteracy, domesticity, authority and coercive control, fear of curse and ex-communication, dependency syndrome, unequal distribution of power and curse of the will, were some of the causes, found in this study that highly restrained women from disclosing their sexual abuse incidences. Familial rejection and denial of share in inheritance were the two main factors, strongly contributed to victims’ vulnerability. Bad reproductive and mental health, suicidal tendencies, drug addiction and alcoholism, prostitution, bad physical and relational health and low self-esteem were some of the impacts of sexual abuse, found in this study. Among the respondents, 04 victims were found with strong suicidal ideation, 13 women were found in commercial sex who had no previous history of involvement in commercial sex. In this study, three main destinations were identified for victims of sexual abuse; death, brothel and excommunication that finally led to prostitution, drug addiction and suicidal temptations. Owing to these three destinations for the victims of sexual abuse, their adjustment in society (Pakhtun social setup) is impossible.