حياة نسيم حجازي ومكانته العلمية والأدبية في الأدب الأردي

Abstract: The article deals with the life and contribution ofNaseem Hijazi towards reconstruction ofIslamic thought through his historical novels in New Muslim generation. As a novel writer < Naseem Hijazi is regarded as one of thefinest writers of Urdu language especially in the later 20th century. Among his popular contemporaries were Ibn-e-Safh Saadat Hasan Manto< and Shqfiq-ur-Rehman< all having their particular line ofliterature. Naseem Hijazi is knownfor his potent and romantic description of history. There are only two writers prior to Hijazi who wrote history novels in Urdu: Abdul Haleem Sharar and Sadiq sardhunwi < but Hijazi’s writing is most credible in terms of historical description and accuracy. He exercised extra care to back his study of history by through research and to cite his sources whenever possible. Hijazi creates his powerful expression by blending this study of history with fairytale romanticism. The story usually revolves around characters who were related to< and shown present at the actual historical event that wishes tofocus on. Naseem Hijazi bases most ofhis work in Islamic history. In dealing with this history' he shows both the rise and fall of the Islamic Empire. This writer seems to have been inspired a lot by Allama Muhammad Iqbal's poetry. He tries, not very unlike Iqbal, to remind his readers of the lost glory of the Muslims and in a way inspire them to work with commitment to achieve lost glory in all walks of life. Naseem Hijazi has immensely influenced his readers both in and out of Pakistan. He has been one of the key sources of Islamist ideologies in Pakistan and worked as a key ideology and valour builder during the Soviet-Afghan War. Many Pakistani educated Youngsters throughout 1950s till today are believed to have been emotionally and ideologically inspired by his writings. He enjoys a very large reader base even after his death.

Pakhtuns and the War on Terror: A Cultural Perspective

The war on terror, starting in October 2001, instead of stemming terrorism from the region, has further radicalized the Pakhtun society. The prevailing terrorism in the shape of Talibanization in the Pakhtun region of Pakistan has not been a result of the normal functional social change; rather, it has been the product of a conscious policy of social engineering in the Pakhtun society. The combination of culture reductionism and policy of social engineering produce a distorted picture of the Pakhtuns’ culture. Analysis of the history of religious mobilizations, nature of the current militant uprising, and the phenomenon of violence in the Pakhtun culture demonstrates that the Taliban form of terrorism, whose ideology transcends national boundaries, has no causal relationship with the socially controlled and limited-in-scope violence in the Pakhtun society. State institutions are weak to the point of non-existence mainly due to a limited government writ, especially in the Federally Administered Tribal Areas (FATA). Therefore, there is a strong reliance on social and cultural institutions. The destruction of, and indifference to these social and cultural institutions by the counter-terrorism campaign and by the Taliban activities has given further impetus to the problem of terrorism in the Pakhtun society.