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اردو آفرینش سے آغاز تک

اردو آفرینش سے آغاز تک

ڈاکٹر شاکر کنڈان

من نمی گویم اناالحق یا ر می گوید بگو : چوں نہ گو یم ،چوں مرا دلدار می گوید بگو

آنچہ نتواں گفت اندر صَومعَہ با زاہداں : بے تحاشہ بر سرِبازار می گوید بگو

بندۂ قدوس گنگوہی خدا را خود شناس : ایں ندا از غیب با اصرا ر می گوید بگو

                اوپردیئے گئے عنوان میں لفظ اردو اپنی دو حیثیتوں کا اظہار کر رہا ہے۔ ایک حیثیت لغوی اور دوسری اصطلاحی ہے۔ یہ لفظ کس زبان سے ہماری زبان میں وارد ہؤا اس میں کئی اختلافات موجود ہیں۔اکثریت اس بات پر متفق ہے کہ یہ لفظ ترکی زبان کا ہے لیکن اسی نظریے سے اختلاف کرتے ہوئے کہہ دیا گیا کہ ترکی میں یہ لفظ فارسی زبان سے آیا ہے۔ ویدیوں نے اسے وید کا لفظ بتایا۔سندھیوں نے اسے سندھ سے جوڑا۔کسی نے اسے اطالوی کا مؤرد قرار دیاتو کوئی دور کی کوڑی کوریا سے اٹھا لایا۔اس لفظ کو جب بطور اصطلاح استعمال کیا گیا تو زمان ومکاں کے ایسے ایسے نظریے سامنے آئے کہ عقل ہی نہیں بلکہ سوچ بھی دنگ رہ گئی لیکن ان دونوں حوالوں میں لشکر سے اس لفظ کے تعلق اور اس کا ایک زبان ہونے سے کہیں کوئی اختلاف سامنے نہیں آیا۔

                لشکر اور زبان دونوں کا وجود انسان سے ہے،گویا ‘‘اردو آفرینش سے آغاز تک’’کے موضوع کی تفسیرکے لئے تین سوالوں کے جواب دینا لازمی قرار پاتا ہے۔(۱) انسان (۲) زبان (۳) لشکر یعنی فوج

                انسان نے کیسے جنم لیا اس پر سب سے پہلی بحث جسے تاریخ نے اپنا حصہ بنایا چھ صدی قبل مسیح تھیلس Thales)) نے کی۔ بعد...

قرآن مجید کی تلاوت، نقل و حمل اور خط وطباعت میں طہارت کی شرط کا فقہی تجزیہ

The Islamic scholars have identified several rules which deal with the reciting and reading of the Quran and touching/handling the al-Mushaf: the script of the Quran. One of the most important prerequisites, as viewed by the classical Sunni schools of Islamic law, is taharat, which includes both the physical cleanliness—by ablution (wudu) or complete body wash (ghusl) or both—and the purification of thought from allkinds of disbelief (shirk). By extending the rule of taharat, the mainstream Sunni jurists categorically forbid all non-Muslims from touching the Quran; although they are allowed to touch and read its translation as well as to listen to its recitation. This paper analyzes the views of the mainstream jurists and argues for reappraisal of several aspects of the said condition of taharat for both Muslims and non-Muslims, relying upon those jurists whose views are though different from the mainstream but are more practicable and closer to the objectives of the Islamic Sharia today.

Punjabi Women in the Changing Socio-Cultural Environmental of Pakistan: 1977-2012

contemporary world, the placement of women in the changing socio-cultural environment has become a point of discussion among various scholars, human right activists and media personals. This debate revolves around the impact of different dominant variables on women placement in variant societies.Generally in Pakistan and particularly in Punjab, the mentioned intellectual debate about the women position in society from various angels has taken place. Through this research, we will examine the traditional socio-cultural placement of women in Punjab, keeping in view the centuries old patriarchal system supported by conservative interpretation of religion and gender bias customary practices prevalent in society, across the social classes and rural/urban division. During this research, our investigation revolves around the impact of agents of change; education, political process, media and civil society organizations in reshaping women condition in Punjabi society. After a detailed study of available literature, including primary and secondary sources at various public and private libraries; various women right activists, scholars and lawyers are interviewed to reach at expert opinion on various aspects of the lives of Punjabi women. Apart from this, through a comprehensive questionnaire from aspirant female university students of Punjab, an attempt has been made to understand the challenges they face in different segments of their lives. I have derived a conclusion from the mentioned research method that the condition of women in Punjabi society has been unevenly transformed in a way that in some segments of life they are conditionally independent, while in other they face various challenges posed by the centuries old socio-cultural customs and practices.To improve the women condition in Punjabi society, I suggest an effective curriculum at primary and secondary level, in which the boys and girls are portrayed as equal members in society. Secondly, a firm implementation of pro-women laws should be made possible to culminate the growing percentage of various crimes against female population. Thirdly, civil society and media need to be matured in their struggle against gender related injustices and biases, presenting practical solutions to the victims and state machinery. Fourth, women representation in national and provincial legislatures should be equal to men, corresponding to their percentage of population, so that the pro-women laws with a deep conviction and understanding are formulated.
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