Khushal Khan Khattak passed away about three hundred and fifty years ago (1613–1688). He was a genius, a linguist, a man of foresight, a man of faith in Al- Mighty God, a man of peace and unity, a man of justice and equality, a man of love and humanity, and a man of wisdom and knowledge. He was a multidimensional person known to the world as moralist, a wise chieftain, a great religious scholar, a thinker and an ideal leader of the Pushtoons. He was equipped with countless qualities as wisdom, honour, bravery, kindness, generosity, and self-respect. Moreover, he was a skillful man and wanted his individual to be skillful in various fields of life and be the owner of these qualities. He wants to build the moral character of his individual through the teachings of Islam. He himself was a practical and a devoted Muslim; therefore, he wanted that all individuals should develop love with Islamic injunctions. This versatile genius desired such education system, which should inculcate Qur’anic morals and high human values in social lives of students and of common human beings. He wanted to lay the foundation of a sound, healthy, and a moral society so that a welfare state may come into being. He was anxious to bring positive change in the behaviour of the people through his teachings, the real aim and objective of education. A meaningful and purposeful education should meet this aim. He emphasized that individuals should live a productive life. This is something which has been desired in our national education policies over the years. According to Imam Ghazali the aim of education is character building and personality development. He advocates the need of moral education both in theory and practice. This is the dominant theme of Khushal’s philosophy and he struggled to realize the same objective in his life. His educational philosophy also matches with holisitic / wholistic type of education, which is concerned with educating the whole person i.e. body, mind, soul, and spirit so that the individual may actualize his / her full potentials. Khushal is the staunch advocate of the same type of education as well. In the following chapters his approach toward education is discussed in detail. We will be well advised to examine & follow his recommendations in the reconstruction of our system of education. The Life of Khushal Khan Khattak: Chapter I attempt is made to present in brief Khushal’s early life & education, his origin, family background, his conflict with Mughal emperor and his imprisonment, his release from prison and life after imprisonment, His educational thoughts and his contributions to Pushto literature, Khushal and Iqbal''s Educational Philosophy, Chapter II is focusing on various definitions of educations. Before this discussion aims and objectives of various educational commissions and policies have also been given. Types of education, i.e. formal, informal, wholistic / holistic education have been discussed. Then Khushal''s and Iqbal''s philosophies and approaches with the instances of their poetry and prose have been given. Khushal''s Concept of Khudi: In Chapter III we have discussed Khushal’s concept of Khudi. Khudi is also one of the central and foundational terms in Iqbal''s poetry. A comparative account of these two great thinkers especially on the concept of Khudi is offered in this chapter. We have examined as to how khushal Khan has taken this word? What does he mean by it? And why he teaches it to his individual? Such queries are addressed in this chapter. Khushal''s Concept of Sovereignty: Chapter IV this chapter is devoted to Khushal''s concept of sovereignty. Here we have mainly focused on Khushal’s famous work: Dastar Nama. This book was written in the prison when Khushal was a prison in the fort of Rathanboor. In this chapter Al-Ghazali''s, Maulana Maududi’s and Qur''anic concept of sovereignty are also discussed. Here one can see as to what type of education Khushal recommends for his ideal sovereign / leader / ruler. Khushal''s Concept of Wisdom: In Chapter V wisdom, in the sense of intelligence and knowledge has been defined. Then it wisdom per se is also examined. Khushal''s concept of wisdom almost covers all it’s meaning In this chapter we shall see as to who qualifies as Dana, Aqalmand, Hukhiyar in Khushal’s view and whom he considers stupid, (Ahmaq, Nadan, Kam Aql, and Bay Waqoof). Khushal as interpreter of Islam: Chapter VI deals with Khushal’s scholastic approach towards Islam and his attachment with Islamic injunctions. He educates and recommends his individuals to know thy [their] Lord. For this purpose he stresses that first one should know oneself. If one succeeds in it, surely he will know his Lord. Its impact will ultimately be fell on the society .He desires a welfare Islamic society, in which each one helps and takes care of others. In order to realize this purpose, he teaches the youth higher human values in the light of Qur’an and Sunnah of the Prophet (PBUH). Khushal’s Moral Education: In Chapter VII Khushal’s moral education is discussed. Khushal is keen to build the morals of his individuals according to the teachings of the Qur’an and Sunnah. Aims and objectives of secular education and the objectives of Islamic education are also examined in brief in the chapter. Khushal as a preacher of peace and Proponent of perpetual struggle: In Chapter VIII we have tried to examine Khushal’s Philosophy of War and Peace. A general impression about Khushal Khan Khattak is that he was a warrior. No doubt, he was, but for what purpose he fought these wars? This chapter deals with such kinds of causes. Our contention is that he was a great preacher of Peace. He restored to war as a last resort & its purpose was the establishment of peace. His concept of peace was developed through the deep study of the Qur’an and Sunnah. He suggests different kinds of punishments for the violent groups and praises each step which should be taken for the purpose of peace. In the last portion the impact of wars and violence on the society has been discussed. Khushal’s Concept of Ideal Man: Chapter IX is devoted to Khushal’s concept of an Ideal Man. This is the last chapter of our study. It deals with all those attributes that Khushal wants to see in his ideal man. He wants that individuals should inculcate Godly attributes in themselves. He admires such attributes, which should present a picture of Tukhalliqu-bi-akhlaqillah. To him strenuous efforts, die-hard, strife for the establishment of peace and justice loving care & compassion for others are the ingredients for ideal man. These qualities he found in Hawk and Eagle, this is why he stresses his ideal man to be a Baz and Shabaz, thus its qualities of honour and self-respect will infuse in you and you will become khushal’s Nagyal.
دھب سے طویل مسافت کے بعد ہم سینٹ کھترائن پہنچے ۔دکتوریحی ٰ نے مجھ سے پوچھاکہ تمھیں اس علاقے کے بارے میں جانکاری ہے ؟میں نے کہا ،مجھے نہیں معلوم ، اس نے کہا بہت اہم مقام ہے ،یہاں جبلِ موسیٰ ہے جہاں حضرت ِموسیٰؑ اور ربِ کریم ہم کلام ہوئے تھے ۔یہاں حضرت موسیٰؑ کو آگ دکھائی گئی اور پیغمبری دلوائی گئی ۔سبزے اور ہریالی سے بے خبر اس تنگ گھاٹی میں نہتے ،بے بس اور جنگی سامان سے ماورا اپنی قوم کو چین و امن اور آرام کی زندگی کے متلاشی موسیٰؑ کو خداوندِ کریم حکم دیتے ہیں کہ (اذہب الافرعون انہ طغیٰ ) فرعون کی طرف جائو ،بہت سرکش ہو گیا ہے ۔
میں تحیر اور وجد کی کیفیت میں تھا ،مجھے اپنے آپ کو بار بار یہ یقین دلانا پڑ رہا تھا کہ میں واقعی اس مقام پر کھڑا تھا جہاں تجلیات الٰہی کا ظہور ہوا تھا ۔میرے لیے یہ مقا م مانوس بھی تھا اور اجنبی بھی،میں یہاں پہلی دفعہ آیاتھا مگر یوں لگ رہا تھا جیسے میں یہاںکے کونے کونے سے واقف ہوں قرآنی آیات کی عملی نشانیاں میری آنکھوں کے سامنے تھیں میں بچپن سے مطالعہ قرآن کی وجہ سے اس علاقے اور یہاں ظہور پذیر ہونے والے واقعات سے با خبر تھا مگر آج با نظر ہو گیا ،پہلے ایک عام انسان تھا مگر آج اس نظارے نے خاص بنا دیا ۔سینا کی گرمی میں مجھے سردی سی محسوس ہو رہی تھی ،میری جسمانی حالت میری روحانی حالت کے ساتھ ایک کیفیت میں رہنے اور ساتھ دینے سے عاری تھی ۔دکتوریحیٰ نے پوچھا کیف الحال یا اخی ؟میں نے کہا قرآن کی بہت ساری آیات کا بصری مطالعہ کر رہا ہوں، جن کا متحمل میرا گناہ گار اور ناتواںجسم ہو نہیں...
Ahmad bin zeni Dahlan was born in Mecca on 1231 AH. He was a great scholar of Tafseer, Hadith, Fiqh and Sirah. His book "السیرۃالنبویۃ "is a wonderful piece of writing on sirah of Holy Prophet (PBUH). This book has got a significant place in sirah literature. In this book, Author discusses almost all the aspects of the life of Prophet Muhammad (PBUH), like his attributes, miracles, incidents and battles etc. One of zeni dahlan’s modes of sirah writing is that he derives juristic implications and lessons from the events of sirah which can be called Fiqh al sirah in modern terminology. This article intends to explore the mode of Fiqh al sirah in respect with “Al sirah al nabawiyyah” written by Ahmad bin Zeni Dahlan.
This thesis provides new inside in the scanty literature related to consumption hypotheses in Pakistan. The earlier studies were based on aggregate data and none of the study estimated the consumption functions by using the household data. Therefore one the early contribution of my dissertation is; it employed cross sectional data of Pakistani household sector. Another contribution of my dissertation is that it examined three main consumption functions Absoluteincome hypothesis, lifecycle hypothesis and permanent-income hypothesis, using latest available aggregate data set. Third significant contribution of this thesis is that it examines first time the adaptive-expectation model for permanent-income hypothesis in Pakistan. The fourth contribution of the thesis is to use first time the channel of saving, growth, consumption and wealth to explore the life-cycle hypothesis in Pakistan. The time frame(s) for analyses are different, depending on the household and aggregate data. At macro level, annual aggregate data series from 1973 to 2015 has been employed. The data series has been taken from Annual Reports of State Bank of Pakistan, and various issues of Economic Survey of Pakistan. For household level analysis this thesis is based on the cross-sectional data of Pakistan household-integrated-economic-survey (HIES) 2015-16 which had been especially designed for the household-integrated-income and consumption survey (HICS). In the first stage, empirical consumption functions based on the absolute-income hypothesis have been estimated. The results show that the income has significant and positive effect on consumption. The estimated marginal propensity to consume under this hypothesis was 0.78. More specifically, the results of the study strongly support the absolute-income hypothesis for Pakistan and also support the Keynesian assertions i.e. the MPC is less than one, APC is greater than MPC and the elasticity is also less than unity. The lifecycle hypothesis is examined under two different assertions, where one is related to consumption and wealth relationship and the other is based on the saving and income growth relationship, however the results of our studies do not support the lifecycle hypothesis of Modigliani (1989) & Modigliani and Shi (2004). Similarly, two different variants of the permanent-income hypothesis have also been examined at aggregate level. The first variant of permanent-income hypothesis in case of Pakistan is based on the Flavin (1981) modified model and the second variant of permanent-income is examined under the assumptions of adaptive-expectations model. The results based on both of these studies do not provide any evidence in favor of the permanent-income hypothesis at aggregate level. The household level analysis tests the efficacy of absolute-income, lifecycle hypothesis and permanent income hypothesis in case of Pakistan. Where the results of lifecycle hypothesis are against the lifecycle assertion and support the absolute-income hypothesis. The results of permanent income hypothesis rejected the strict version of the Friedman theory; and found strong support for the loose version of permanent-income hypothesis. These results are consistent with the findings of Vakil (1973) who reported the similar findings in case of India. The results of this dissertation show that in case of Pakistan the available data do not support any consumption theory except the absolute-income hypothesis, neither at aggregate level nor at household level, which is a common phenomenon of the developing economies.Few reasons can be offered in support of theses rejections, as it may be due to the primitive society of Pakistan which has low literacy rate and unawareness of primary macroeconomic variables. Second reason is the non-availability or lack of borrowing facilitates, as the financial market is relatively narrow in Pakistan. Third reason may be the religious and cultural aspects of our society where current consumption is not sacrificed over future consumption. In the same way the rejection of the permanent-income hypothesis indicates that the Pakistani people are shortsighted and less informed and they do not plan for their entire life span. The recommendation for policy are very straight forward under the absolute-income hypothesis as if the policy maker wants to increase the welfare and standard of living of the people through increasing the consumption they just need to increase the income of the citizens, without having the difficulty that which part of the income needs to be raised.