البعد الأخلاقي في سياسة الرسول صلى الله عليه وسلم

The Arab’s tribes were diverse and were scattered all over Arabia. They were alien to any system, were unfamiliar of any rules and regulations. When the prophet PBUH came to them, He gently handled them, made them lenient, gathered them at the one true platform and eventually he was succeeded in uplifting them into the bondage of brotherhood. He guided them towards the political structure so that they can live under its shadow and follow its rules and regulations. He trained amongst them Preachers, judges, leaders and politicians. He sent his messengers to all the rulers of the worlds. These messengers were able to shake the Persians and Roman thrones which were considered the greatest empires of that time. They all got united against this newly arising force which later brought the greatest revolution in the history of humankind. The solutions presented by the Prophet PBUH while confronting the challenges in spreading his message,  enjoy the political wit, which is considered far better than the wit of political scholars and political tycoons. His ability of prior reading of the incidents, uncovers his huge potential in his prior dealing of the matters and suggesting its solutions and substitutes. His policies played a vital role in establishing the prior relations with Njashi, and later to facilitate the Muslims during their first immigration towards Abyssinia from the cruelty of the idolaters. Moreover, He chose the best time for the Treaty of Hudaybiyyah and Conquest of Mecca. He chose among his companions the one who knew the International languages and sent them as his Ambassadors to the rulers and tribal chiefs along with his written or verbal messages. He addressed the each with the method appropriate to him and suited him the best. He made best use of alliance, as he alienated the Arab tribes, from Jews and the others. In this way he was able to take a huge time to concentrate on those nations and was able to make a lot of allies. In his internal policy matters, he always tried to solve his problems, developing the society and to sabotage the malicious intentions which were planned by hypocrites, who were considered as his most dangerous enemies. His policy towards them was to admit apparently and leaving their unrevealed intentions to ALLAH. He treated them well, because he was anxious on preserving the freedom of all and the unity among his companions. When their malicious intentions started turning to become a threat to the security of Islam and started harming the interests of the society, He had not reply them strongly and dissuasively. He demolished the Mosque through which they were planning to harm the Muslim community. Moreover, he drew a line to their plans of aggression without harming anyone. He was very witty in his policies through which he was able to defeat them in the end. In this way he was able to change the course of the whole history on mankind. In this research we will try to deal with his moral wit which is considered the main characteristic of his policy.

Urdu Ghazal Main Hijrat Ka Tajurba

Migration is a multidimensional area but my topic is the effects of migration on poetry pertaining to the migration of the selected poets. This dissertation consists of the following five chapters. Chapter one, "Migration: Historical perspective and its effects on literature" demonstrates the meaning and definitions of migration, its need and importance as described in the diction, in the Holy Quran and in Hadith (Narration). Among the possible types of migration, the different migrations include migrations of the Prophets of Allah e.g. of the Prophet Noah, Abraham, the Christ, Moses and the Prophet Joseph. In the same way, the migration in the beginning of Islam like migration to Abyssinia and Madinah. After that, the migrations caused by the wars, calamities and other migrations of the human history; later on the after the partition of India and the Russian attack on Afghanistan resulting in migration whereas, in the current situation, the migration from Syria to Europe have also been analyzed. Chapter Two "The experience of migration in the classical Ghazel" discusses the migration from Wali from Dakkan (Wali Dakkani) upto the migration of the poets from Delhi during the war in 1857; discussing the classical poets who migrated during this period and how did they describe this experience in their Ghazels. This includes Mir, Sauda, Qaim, Mir Hassan, Jurra''t and Majrooh. The work of these poets has been discussed temporally. Third chapter "The depiction of migration in the modern Urdu Ghazel" has further been divided into three sub headings. The first part deals with the portrayal of migration in the poetry of the migrated poets before the partition of India, the second part discusses the Ghazels of the migrated poet after the partition of India whereas the third part consists of the discussion on the poetry of the native (who are not migrated) poet. In this way, the chapter deals with the analysis of the works of the poets who migrated prior to the partition including Sufi Tabassum, Akhter Shirani, Ehsan Danish and others. Afterwards, the poetry has been discussed of the poets who migrated during the partition of India. This section includes Taluk Chend Mehrum Hafeez Jalandhari, Josh Malihabadi, Juggan Nath Azad, Habib Jalib, Jaun Elia, Saba Akbarabadi, Tabish Dehlvi, Hafeez Hoshyarpuri, Anjum Rumani, Munir Niazi, Zia Jalandhari, Arif Abdulmateen, Ada Jafferi, Nasir Kazmi, Jamil Uddin Aali, Shehzad Ahmed, Himayat Ali Sha''ir, Ibne Insha, Sirshar Siddiqui, Saleem Ahmed, Risaa Chughtai, Mustafa Zaidi, Mohsin Bhopali, Muzzafar Warsi, Ather Nafees, Kishwar Naheed, Fehmeeda Riaz, and others. The works of these poets have been analyzed with reference to migration. In the third part, the description of migration has been discussed int eh poets works of the native poets including Firaq, Faiz, Nadeem, Qateel, Shohrat Bukhari, Ahmed Faraz, Zafar Iqbal, Isra Ulhaq Maffaz and Ali Sardear Jaffery. In the fourth chapter titled, "The Poets who migrated abroad" the poetic works of the modern poets who have settled poutside Pakistan. This section includes the Zhazels of Ahmed mushtaq, Basir Sultan Kazmi, Latif Kalim, Ashfaq Hussain,Hassan Javed, Dr. Yousaf Qamar, Saqi Farooqi, Aasi Kashmiri, Jamil Urrehman, Mansoor Afaq, Naseem Syed, Irfan Aziz, Muhammad Mumtaz Rashid, Tasnim Abidi, Nazir Qamar and Saira Batool. These are the poets who; while living abroad; have depicted their love for country, the problems of migrated and the loneliness of the self in their poetry and enriched the Urdu Ghazel with their artistic description of the pangs of migration as the subject of their poetry. The fifth chapter, "holistic analysis" the fidings of the research have been presented. In the end, the list of the "bibliography" and "references" has been enlisted that have been during the completion of this research.