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تصوف اور قرآن

Thesis Info

Author

نذیر احمد چشتی

Supervisor

عبدالرشید نعمانی

Program

MA

Institute

The Islamia University of Bahawalpur

City

بہاولپور

Degree Starting Year

1965

Language

Urdu

Keywords

فقہی مسائل , تصوف

Added

2023-02-16 17:15:59

Modified

2023-02-16 22:08:49

ARI ID

1676731586192

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2 ۔حدِ قذف

2 ۔حدِ قذف
قذف کا لغوی معنی پھینکنا ہے، جیسا کہ ابن فارس لکھتے ہیں
"القاف والذال والفاء أصلٌ يدلُّ على الرَّمي والطَّرح. يقال: قَذَفَ الشَّيءَ يقذِفُه قذْفاً، إذا رمى به۔ "91
"اس کا مادہ ہے " قَذَفَ " جو پھینکنے اور ایک طرف ہونے پر دلا لت کرتا ہے، جیسے کہا جاتا ہے کہ فلاں نے یہ چیز پھینکی جب وہ اس کو پھینکے ۔ "
پھینکنا ، دے مارنا بھی قذف کا مفہوم ہے ، جیسا کہ ابن منظور افریقی کے نزدیک قذف کا مفہوم یوں ہے
"قذَفَ بالشيء يَقْذِف قَذْفاً فانْقَذَف رمى والتَّقاذُفُ الترامي ۔ ۔ وقوله تعالى قل إن ربي يَقْذِفُ بالحق۔ "92
"کسی چیز کو پھینکا ، اور تقاذف کا معنی ہے آپس میں تیر اندازی کرنا ۔۔۔اور اللہ تعالیٰ کا فرمان ہے کہ دیجئے بے شک میرا رب حق کو باطل پر دے مارتا ہے۔ "
اصطلاحی مفہوم
کسی پر تہمت لگانے یا عیب لگانے کو قذف کہتے ہیں، جیسا کہ راغب اصفہانی تحریر کرتے ہیں
"القذف الرمی البعید۔ واستعیر القذف للشتم والعیب کما الستعیر الرمی۔"93
"پھینکنا ، تہمت لگانا ، قذف کا لفظ بطور استعارہ گالی دینے اور عیب لگانے کے معنی میں استعمال ہوتا ہے۔ "
کسی پر چار گواہوں کی عدم موجودگی میں زنا کی تہمت لگانا قذف کہلاتا ہے ،جیسے ابن قدامہ لکھتے ہیں
"القذف هو الرمي بالزنا۔ "94
"کسی پر زنا کی تہمت لگانا قذف کہلاتا ہے ۔ "
قذف کی حرمت
شریعت محمدی ﷺ میں کسی زنا کا الزام یا تہمت لگانے کو ایک شنیع جرم قرار دیا گیا ہے کیونکہ اس طرح پورے معاشرے میں انسان کی عزت و عفت پر داغ لگ جاتا ہے اور اسے رسوائی کا سامنا کرنا پڑتا ہے۔ اسی وجہ سے اللہ تعالیٰ نے قاذف کو ملعون قرار دیا ، جیسا کہ ارشاد باری تعالیٰ...

عصر حاضر اور اجماع

Ijmaa is the fourth source of Islamic law. It is the product of collective Ijthihad of Islamic jurists. This is one of the principal source of Islamic law and is based on the Qur'an and Sunna. It is in a way a kind of Ijthihad and can be termed as a collective Ijthihad. In modern day it can be exercised through parliament or a committee on Ijthihad. Its scope can be further widened for the Umma through an international council or congress of Islamic scholars.

Voting Behaviour in Pakistan: A Case Study of Khyber Pakhtunkhwa in 2008 General Elections

The core objective of this study is to provide a detailed analysis of the voting behaviour in Khyber Pakhtunkhwa with reference to 2008 general elections along with its comparison with 2002 and 2013 general elections. It focuses on the application of theory of party identification, issue voting, clientelism, religious voting and ethnic voting in the electoral politics of Khyber Pakhtunkhwa. Regarding the application of these theories, the study argues that party identification theory is applicable to limited extent (35.36%); issue voting (80.87%) and clientelism (73.01%) are applicable to a great extent; and religious voting (54.07%) and ethnic voting (52.2%) are applicable to some extent in the electoral politics of Khyber Pakhtunkhwa. The scope of the study is confined to Khyber Pakhtunkhwa. Data collection is based on both secondary and primary sources. The secondary data in the form of books and journals, cover the theoretical frameworks including party identification, issue voting, clientelism, religious voting and ethnic voting. The primary data in the form of questionnaire is the original contribution of this study which explores the extent of the application of the aforementioned theories of voting behaviour in Khyber Pakhtunkhwa. The research is based on the quantitative, analytical and comparative approaches. This research work is the answer to the main research question i.e. to determine the extent of application of theory of party identification, issue voting, clientelism, religious voting and ethnic voting? The study is based on a number of hypotheses. It has been hypothesized that issue voting and clientelism are relatively more important determinants while party identification, religious and ethnic voting are relatively less important determinants of voting behaviour in the electoral politics of Khyber Pakhtunkhwa. The quantitative data answers the research questions as well as tests the hypotheses related to the electoral politics of Khyber Pakhtunkhwa. The general elections of 2002, 2008 and 2013 have a unique significance in the electoral history of Khyber Pakhtunkhwa, because all these elections introduced a major electoral change. For example in 2002 elections, religious parties stood victorious with a heavy xxiimandate. But, in 2008, a Pakhtun ethnic party succeeded in winning majority of the seats, thereby wiping out religious political parties from the political scene. Similarly, in 2013 elections a new political party emerged on the political arena of Khyber Pakhtunkhwa. All these electoral changes are of great importance and need to be analysed.