رواداری
نحمدہ ونصلی علی رسولہ الکریم امّا بعد فاعوذ بااللہ من الشیطن الرجیم
بسم اللہ الرحمن الرحیم
معزز اساتذہ کرام اور میرے ہم مکتب ساتھیو!
آج مجھے جس موضوع پرلب کشائی کی سعادت حاصل ہورہی ہے وہ ہے:’’رواداری‘‘
جنابِ صدر!
رواداری ایک ایسی اخلاقی صفت ہے، ایک ایسی صفتِصالحہ ہے، ایک ایسی عادتِ حسنہ ہے۔ جو اس صفت سے متصف ہوتا ہے۔ اس کے خیالات پا کیزہ ہو جاتے ہیں، اس کے تصورات میں ہم آہنگی ہو جاتی ہے۔ اس کی نشست و برخاست اور قیام وقعود میں توازن پیدا ہوجاتا ہے۔
صدرِذی وقار!
رواداری سے گلشنِ ہستی میں بہار آجاتی ہے ، قوت رواداری سے طائر غور وفکر کی اڑان بلندی پر ہوتی ہے۔ رواداری کا مظاہرہ کرنے والے افراد معاشرے کے ماتھے کا جھومر ہوتے ہیں، رواداری کے شجربار آور کے نیچے اُگنے والا نہال بھی انفرادی خصوصیات کا حامل ہوتا ہے۔ رواداری کے گلشن میں خس و خاشاک نہیں اگتے سودمند خودرو پودوں کا اضافہ ہوتا ہے۔
جنابِ صدر!
رواداری ایک انسان کی دوسرے انسان سے محبت کا نام ہے، ایک فرد کا دوسرے فرد سے خوشگوار رابطے کا نام ہے، ایک شخص کی دوسرے شخص کے ساتھ پائیدارشناسائی کا نام ہے، روادار لوگوں سے ہر کوئی قربت کا متمنی و آرزومند ہوتا ہے، رواداری کا مظاہرہ کرنے والے افراد میدانِ اخوت ومودّت کے شاہسوار ہوتے ہیں۔ رواداری کا مظاہرہ کرنے والے افراد جہاں کہیں بھی ہوتے ہیں، آفتاب و ماہتاب کی طرح نورفشاں رہتے ہیں۔
صدرِذی وقار!
رواداری صرف یہ نہیں کہ ظاہری اعضاء اس کی نشاندہی کریں۔ ظاہری اعضاء کی حرکت کو دیکھ کر اندازہ لگایا جائے کہ شخص روادار ہے، چہرے کی بشاشت اور چمک کو دیکھ کر باور ہو جائے کہ یہی رواداری ہے، کسی شخص کی نشست و برخاست سے یہ اندازہ لگانے میں...
Prison’s governance is gauged by safeguarding basic human rights in captivity and prisoners’ rights are detailed through rules, norms, and values. The present study assesses human rights paradigm enforced in Pakistan and evaluates the empirical situation in prisons in Khyber Pakhtunkhwa mirrored with the legal governance structure in vogue in the province. For assessment purpose primary data is collected through interviews from ex-prisoners, policemen on duty and some officials of prisons in the province. Documentary evidence is employed to ensure data accuracy before analysis. Secondary data has been utilized to form bases of recommendation in the light of empirics been evaluated. Khyber Pakhtunkhwa Prisons Rules 2018, Nelson Mandela Rules and United Nations Rules make the necessary legal paradigm to view the problems been faced by prisoners in the prisons. In the light of these legal instruments recommendations have been framed for betterment in the system of prisons’ governance.
Tafsıˆr ibn Kathıˆr, is a wellknown and widly accepted Tafsıˆr in the muslim world. Hafiz ibn Kathıˆr has referred to many aḥādīth of the Holy Prophet ﷺ in this Tafsıˆr. Despite the study of the chains of narrators thecritical study of the text of these aḥādīth has not been carried out so far. It was necessary to determine the authenticity of these Aḥādīth so that the people may have access to the authentic aḥādīth for implementation in theire day to day life. Since these aḥādīth are many in number and due to the limited time available for the completion of PhD thesis it was not possible to include all the Aḥādīth in this thesis so the scope of this thesis was restricted to the Aḥādīth of Hazarat Abuˆ Hurayrahؓ . The reason for the selection of Hazarat Abuˆ Hurayrah ؓisthat he is one the companians who has reported more Aḥādīth as compared to the other companians. Due to the large number of Aḥādīth narrated by him the possibility of ascribing fabricated Aḥādīth to him could not been ruled out. Research to the chain of narraters of Aḥādīth reported by Hadhrat Abuˆ Hurayrahؓin Tafsıˆr ibn Kathıˆr has been carried out but research to the text of these aḥādīth has not been carried out which is done in this thesis. So in this thesis a critical research of the text of Aḥādīth narrated by Hadhrat Abuˆ Hurayrahؓin Tafsıˆr ibn Kathıˆr has been carried out. There are 803 hadith reported by Hadhrat Abuˆ Hurayrah in this Tafsıˆr. After research it was found that: a. 230 aḥādīth were Da''if/Mawḍū’.No textual research of these aḥādīth was carried out as they were already fabricated and da''if .b. 115 aḥādīth were repeated in this Tafsıˆr.Some twice,some thrice and some were repeated five time.Only one out of these repeated aḥādīth was included in this research. c. 363 aḥādīth were correct from the textual point of view.No objection to the text of these aḥādīth was made.They were accepted as Sahih and were excluded from the scope of this research. d. 95 aḥādīth where objections to the text of of the hādīth could be made were left for textual research. A thorough research based upon the principles of textual study was made. As a result of this research it was found that 76 aḥādīth were correct and the objections were solved. 19 aḥādīth were completely incorrect where the objections made could not be solved.04 aḥādīth were partialy incorrect. e. The 19 aḥādīth which were considered as incorrect from textualpoint of view were against one of these Principles of Dirayat: a. They were against the verses of the Holy Quran. b. They were against the already established Sunna or aḥādīth. c.They were against the established Principals of Islam. d. They were in contradiction to already established historical events of the life of the Holy Prophet.ﷺ e. They were against the common sense/wisdom of the human beings which could not be accepted from the wisest and most intelligent person of the world ie the Holy Prophet .