4۔قتل قائم مقام خطاء
"قائم مقام خطاء کی صورت یہ ہے کہ ایک شخص سویا ہو ا تھا ، اس نے کروٹ لی اور کروٹ لیتے ہو ئے کسی دوسرے شخص پر گر ا اور ا س کے بوجھ سے وہ شخص ہلاک ہو گیا تو اس صورت کا حکم قتل خطاء کا سا ہے "199
قتل قائم مقام خطاء کے احکام
1۔ قاتل پر کفارہ واجب ہوتا ہے ۔
2۔ دوسرا حکم قاتل کی مددگار برادری پر دیت واجب ہو گی۔ جیسا کہ حضرت عبداللہ بن مسعود سے روایت ہے کہ رسول اللہ ﷺ نے ارشاد فرمایا
" فِي دِيَةِ الْخَطَأِ عِشْرُونَ حِقَّةً وَعِشْرُونَ جَذَعَةً وَعِشْرُونَ بِنْتَ مَخَاضٍ وَعِشْرُونَ بِنْتَ لَبُونٍ وَعِشْرُونَ بَنِي مَخَاضٍ ذُكُورٌ ۔ "200
" قتل خطاءکی دیت میں بیس 20ایسی اونٹنیاں جو تین سال کی ہو کر چوتھے سال میں لگی ہوں اور بیس 20ایسی اونٹنیاں ہیں جو چار برس کی ہو کر پانچویں برس میں لگی ہوں ا ور بیس20 ایسی اونٹنیاں جو ایک برس کی ہو کر دوسرے میں لگی ہوں اور بیس 20اونٹنیاں ایسی جو دو برس کی ہو کر تیسرے برس میں لگی ہوں اور بیس20 ایسے اونٹ ہیں جو ایک برس کے ہو کر دوسرے برس میں لگے ہوں۔ "
تیسرا حکم قاتل ، مقتول کی میراث سے محروم ہو جائے گا۔
Allah Almighty had created man with the instinct to choose between good and evil. It is nature that being a human to be indulged in some activity unconsciously and then to realize and feel sorry for the crime committed. To err is human and to forgive Devine. So sins should not be treated as a single entity for there are of various types, ranging from the small mild ones to the big severe ones, thus dividing people who commit them accordingly. When our father and mother, ate from the forbidden tree, which was wrong, they realized it there and then, and instantly felt pain and remorse and abstained from it and declared repentance with humility and knocked the door of Allah for mercy and forgiveness. Allah the almighty heard their prayers and embraced them in his mercy and forgave their sin, for he is most gracious, and most merciful. Similarly our prophet has set an ideal for treating the sinners, he did not turn his face away from them nor did he declare abandoning them or excommunicating them or even counting them as dirt that should be avoided or looked down upon. He treated them with an open heart and with utmost compassion, sympathy and tolerance, and took them by the hand to the righteous path, his sympathy was always present, a sun that never sets. This article is basically to deal with prophetic examples and virtual self how the Prophet Muhammad (ﷺ) treated the sinners and ignorant. It is suggested that the public and the rulers should be made aware about the with deal to able be would they that so, (صلى الله عليه وسلم) Prophet Holy of teaching sinner and ignorant in an effective manners by following the teaching of. (صلى الله عليه وسلم) Prophet Holy
Organizational justice has been preferred for its instrumental, relational and deontic approaches. It is a lens through which employees gather important information about the allocation of resources, interpersonal treatment, organizational procedures and eventually frame cognitive as well as emotional reactions. However, the existing literature is more focused on the distal attitudinal and behavioral outcomes but less attentive to underlying proximal motivations. On basis of extant literature review and arguments grounded in the Social information Processing theory, Social Identity Theory and Conservation of Resources Theory, this study identifies that Self-Concepts (Individual, Relational and Collective) and Psychological Capital act as explanatory mechanism for the influence of organizational justice on job satisfaction, job performance, turnover intentions, OCBI and OCBO. This research model expands the scope of organizational justice research and views it as a social context between organization and employees that leads him/her to feel satisfied with their jobs, deliver good performance, stay with their organizations and display discretionary behaviors. But the influence of organizational justice on job Performance, job satisfaction, OCBO, OCBI, Turnover Intentions is not direct: in this process the employee takes cue from the fairness conditions and formulates his/her relational self-concept as well as Psychological Capital capabilities. Thus relational self-concept fully mediates between interactional justice and job performance, OCBI while partially mediates between Interactional justice and Job Satisfaction as well as OCBO. Furthermore, Psychological Capital partially mediates between Interactional Justice and Turnover Intentions, OCBO while it fully mediates between Interactional Justice and Job Performance, OCBI. Main objective of this study was to test a theoretical and structural model that hypothesizes mediation of tripartite self-concepts and Psychological Capital in the influence of Organizational justice on job satisfaction, job performance, OCBO, OCBI and Turnover Intentions. In addition, this study also identified direct relations between the study variables; of these the influence of interactional justice on both Psychological Capital and Relational self-concepts are important hypotheses, because there is almost no literature available in this context. A survey based methodology was used to test the model; standardized scales were used as measures for the twelve study variables. A pilot study was conducted to test the scale properties. viii A sample of 518 employees was drawn from the education, Telecommunication sector, oil and gas sectors. The model was tested by following the steps of Structural Equation Modelling. The findings of this study advance available knowledge on the selected job outcomes and provide impetus to research in this domain by identifying relational self-concept and Psychological Capital as intervening variables. The study thus extends the application of both relational self-concept and Psychological Capital as organizational variables capable of translating the effects of interactional justice on these five job outcomes. Key words: Interactional Justice, Psychological Capital, Self-Concepts, Job Satisfaction, OCBO, Organizational Justice.