تُساں رکھیا اے ساڈا خیال ایدکیں
کیڈا کیتا آکے کمال ایدکیں
پوری حسرت ہو جاندی میری اے کدی
یار آکے دیندے جے جمال ایدکیں
سال پچھلے جوانی بھری سی تیری
توں کیویں ہو گیا ایں نڈھال ایدکیں
ایس حکومت دی ناقص پالیسی دی پاروں
بھاء کوڈیاں دے وِک گئے نیں لعل ایدکیں
سال پچھلے تے حصہ نہ دتا کوئی
بھرا ویکھو کی کردے نے سال ایدکیں
Fun and humour are part of human nature and character while people have a strong desire for relaxation that they want to have the means to express joy. Even bitter ideas can be easily conveyed to others through humor and good nature.
Islam did not only allow laughter and entertainment but also prescribed such rules and regulations that people can fulfill their natural needs while living within the limitations.
The Holy Prophet ﷺ made the best arrangements for Islamic state of Madina, the tastes and interests of the people, and their entertainment, and set an example for the rulers that like other countries. Hazrat Muhammad ﷺ did not only allow laughter and humor, but he himself was cheerful and happy towards his companions.
Humour is an essential element of human life, and it has significant importance in Islam as well as in other religions. In this regard, we also get a lot of guidance from Sirat-e-Tayyaba, and it is justified with certain conditions.
In this article, the authors have discussed the introduction of humor, its status in Shariah and its limitations from the perspective of Islamic Shari'ah. The authors have tried to analysis opinions of psychologists, Islamic and Western thinkers in this regard.
Keywords: Cheerfulness, Humor, Human Instinct, Entertainment Humiliation.
Workforce diversity is an emerging phenomenon in almost all kinds of organizations and is globally recognized as a force for increased productivity, creative solutions to complex problems, and human development but at the same time it brings some new challenges to the conventional ways of managing organizations. Researchers and practitioners, therefore, try to develop models for managing diversity. This research aims to find gap in the existing body of knowledge and add to it by studying workforce diversity and its impact on organizational trust and commitment with the moderating role of organizational justice. To test different relevant hypotheses, data was collected from a sample of 239 individuals working in various government organizations in Khyber Pakhtunkhwa (Pakistan) through a standardized survey. Descriptive statistics and multiple regression technique were used to make sense of the data. The findings reveal that workforce diversity has a statistically significant impact on different organizational outcomes (such as trust and employee commitment) in the presence of organizational justice. The study suggests some recommendations for managing diversity and provides directions for future research.