یہ کتاب پروفیسر عبد الحق کے مختلف مضامین کا مجموعہ ہے جو انہوں نے مختلف اوقات میں اقبالیات کے موضوع پر قلم بند کیے۔ اس میں مضامین کی تعداد آٹھ ہے اس میں ” مطالعہ اقبال کے چند اساسی پہلو" کے عنوان کے تحت ایک مضمون ہے اور ایک اہم مضمون اقبال کی فکری سرگذشت کا دوسرا دور بھی ہے۔ اقبال کے تراجم کے حوالہ سے بھی مضمون شامل ہے۔ اس طرح یہ ایک اہم کتاب ہے جو اقبالیات میں اپنا مقام رکھتی ہے۔ اس میں دو مضامین اس لیے بھی شامل ہیں جن کا تعلق براہِ راست تحقیق سے ہے۔ ایک مضمون " اردو خط کا تاریخی اور تندہی پس منظر“ (4) اور ددسرا"مذہبی تصانیف کے اردو تراجم “(5) ہے۔
Kashmir became a part of the Muslim World in the 14th century C E. Under the local Sultans (1325-1585) , the Mughals (1586-1752) and the Pathans (1752-1819) , it developed into a state and society with its own peculiar Islamic culture. Kashmir was colonised by the Sikhs (1819-46) from the Punjab and the Hindu Dogra Maharajas (1846-1947) . The Muslim Kashmir stood for Islam through the freedom movement during this period. When the movement under the banner of Islam was at its apex and it seemed that the mahkutn (colonised / enslaved) Kashmir was about to achieve the goal, India ( Bharat) , a newly born nation (Aug 15, 1947) , invaded it on Oct. 27, almost 3 months after her own birth. Since then this newly emerging occupying -power through its policies of political deceit, cultural aggression, economic onslaught and delslamizing educational schemes has given rise to the problem of the IOK (Indian Occupied Kashmir) . The paper narrates the story of the past up to 1988-uprising & throws light on the oppression, persecution and discrimination that the Muslim Kashmir has been witnessing. The form offreedom-movement that followed from 1947 to 1989 is also outlined. In 1989 Jihad Kashmir, a new phase of the movement that invited the attention of the world begins. The paper helps to understand the background ofthe genesis ofthis new phase
Tafsıˆr ibn Kathıˆr, is a wellknown and widly accepted Tafsıˆr in the muslim world. Hafiz ibn Kathıˆr has referred to many aḥādīth of the Holy Prophet ﷺ in this Tafsıˆr. Despite the study of the chains of narrators thecritical study of the text of these aḥādīth has not been carried out so far. It was necessary to determine the authenticity of these Aḥādīth so that the people may have access to the authentic aḥādīth for implementation in theire day to day life. Since these aḥādīth are many in number and due to the limited time available for the completion of PhD thesis it was not possible to include all the Aḥādīth in this thesis so the scope of this thesis was restricted to the Aḥādīth of Hazarat Abuˆ Hurayrahؓ . The reason for the selection of Hazarat Abuˆ Hurayrah ؓisthat he is one the companians who has reported more Aḥādīth as compared to the other companians. Due to the large number of Aḥādīth narrated by him the possibility of ascribing fabricated Aḥādīth to him could not been ruled out. Research to the chain of narraters of Aḥādīth reported by Hadhrat Abuˆ Hurayrahؓin Tafsıˆr ibn Kathıˆr has been carried out but research to the text of these aḥādīth has not been carried out which is done in this thesis. So in this thesis a critical research of the text of Aḥādīth narrated by Hadhrat Abuˆ Hurayrahؓin Tafsıˆr ibn Kathıˆr has been carried out. There are 803 hadith reported by Hadhrat Abuˆ Hurayrah in this Tafsıˆr. After research it was found that: a. 230 aḥādīth were Da''if/Mawḍū’.No textual research of these aḥādīth was carried out as they were already fabricated and da''if .b. 115 aḥādīth were repeated in this Tafsıˆr.Some twice,some thrice and some were repeated five time.Only one out of these repeated aḥādīth was included in this research. c. 363 aḥādīth were correct from the textual point of view.No objection to the text of these aḥādīth was made.They were accepted as Sahih and were excluded from the scope of this research. d. 95 aḥādīth where objections to the text of of the hādīth could be made were left for textual research. A thorough research based upon the principles of textual study was made. As a result of this research it was found that 76 aḥādīth were correct and the objections were solved. 19 aḥādīth were completely incorrect where the objections made could not be solved.04 aḥādīth were partialy incorrect. e. The 19 aḥādīth which were considered as incorrect from textualpoint of view were against one of these Principles of Dirayat: a. They were against the verses of the Holy Quran. b. They were against the already established Sunna or aḥādīth. c.They were against the established Principals of Islam. d. They were in contradiction to already established historical events of the life of the Holy Prophet.ﷺ e. They were against the common sense/wisdom of the human beings which could not be accepted from the wisest and most intelligent person of the world ie the Holy Prophet .