سبعۃ اَحرف و قراءاتِ قرآنیہ ؛ایک تحقیقی جائزہ A Research Review of Sab‘a Aḥraf and Recitation of the holy Qur’an in different ways

“This Quran has been revealed in seven different ways; so, recite it in the way that is easier for you.” This hadith is Recurrent in meaning. The narrator Imam Abu Ubaid Qasim Bin Salam (R.A) has elucidated its recurrence. Imam Abn-e- Jouzi (R.A) has collected all its ways in a Journal. What is meant by “Seven Words” in this Hadith? It has been a controversial point among the ulemas and scholars. And no doubt, it has been regarded as the most difficult debate of Uloom-ul- Quran. There have been severe controversies in this regard, so far as Allama Ibn-e - Arabi has mentioned thirty-five sayings. Some of them are as following: Some think these are the ways of recitations of seven famous Qaries. Some think that it means all the ways of recitations. But “Seven” does not means the number 07, because in Arabic language, it is used to describe the plenty of something. Qazi Ayyaz from Earleir Ulemas had the same opinion, while in the later period; Shah Wali-Ullah also had the same views. Some think that it means seven dialects of Arab Tribes. Imam Abu Hatim Sajestani (R.A) determined the name of these languages. They are Quraish, Hazial, Teem, Al-Rubab, Azd, Rabbia, Hawazan, and Saad bin Abi-Bakar. Hafiz Abn-e- Jareer Tibri (R.A) agreed to this school of thought. The fourth famous saying is that of Imam Tehavi (R.A.) he says that although he Holy Quran has been revealed in the dialect of Quraish. But it was difficult for the people of other tribes, which came of different areas of Arab. That is why, in the beginning, they were permitted to recite the Holy Quran in their local languages, and the words or ways were determined by the holy prophet (P.B.U.H) himself. Later, it was prohibited. There remained only the one way of recitation in which the holy Quran was revealed. HAzrat Sufian bin Aiena (R.A), Abn-e-Wahab (R.A) and Hafiz Ibn-e- Abdul Bar (R.A) agreed to this opinion. Famous interpreter Allama Nizamul Din Nishapori (R.A) says that it means the following differences in the recitation. Differences between Singular and Plurals Differences between Muscular and Feminine Differences of the causes of Araabs          Differences of Morphology (Formation of Words) Differences of syntax (Sentence Structure)           Differences of the ways which changes words Differences of dialects Allama Abn-e- Qutaiba, (R.A), Imam Razi Qazi (R.A) and Abu Bakar(R.A) and Abn-e Aljuzri (R.A) also adopted this saying of Allama Nisahpuri.(R.A).

A Case Study of Non-Formal Education for Children in an Idp Camp in an Emergency Situation in the Province of Sindh

This study explored the perceptions of the senior management and practitioners of the Institute for Emergency Education (IEE/pseudonym) about their perceptions of and approaches towards non-formal education that they undertook in an Internally Displaced Persons (IDPs') camp in Sindh, during last year's flood disaster in Pakistan. The IEE' effort was part of the relief response extended towards those affected by the disaster. In this regard, the study adopted the qualitative research paradigm, within which the data was collected through semi-structured interviews and document analysis. The study finds that the Institute saw non-formal education as a more relevant and appropriate strategy to help people with educational and other kinds of related support during the emergency situations. The study shares some meanings given to non-formal education by the participants according to which non-formal education is a flexible arrangement whereby no prescribed curriculum was needed. Furthermore, this flexibility afforded the participants to address other related issues (in addition/related to education) faced by the IDPs, such as matters of health and hygiene, safety and security, socialization in camps and so forth. The study also documents the use of pedagogies such as: puppet shows (to attract children in camps), story-telling and different kinds of locally known games. The study also documents the IEE' training of teachers for carrying out non-formal education in the camps. In addition, the study also reports the challenges faced during providing educational support to the IDPs during the emergency situations. The study finally concludes by drawing some insights and recommendations about the role of non-formal education and related teacher training to combat educational needs of the communities in emergency situations.