آن لائن لیکچر
شاہد اشرف
گزشتہ ایک برس کے دوران میں کووڈ کی وجہ سے آن لائن لیکچر دیتے ہوئے وہ کئی تجربات سے گزرا۔ پہلے پہل وہ اپنے دھیان میں لیکچر دیتا رہا۔ کچھ دنوں بعد اسے کیمرہ آف ہونے کے باوجود سٹوڈنٹس کی موجودگی اور عدم موجودگی کا اندازہ ہونے لگا۔ کبھی کبھی وہ کسی طالب علم کی موجودگی کی تصدیق کے لیے سوال بھی پوچھ لیتا تھا اور اس کا اندازہ درست نکلتا تھا۔ آہستہ آہستہ اسے مکمل ادراک ہونے لگا کہ کیمرہ آف ہونے کے باوجود کون سٹوڈنٹ موجود ہے اور کون لنک جوائن کرنے کے بعد سو گیا ہے ۔ ذہنی رابط برقی رابطے سے زیادہ موثر محسوس ہونے لگا۔ وہ کیمرہ آف ہونے کے باوجود دیکھنے پر قادر ہو گیا۔ کسی سٹوڈنٹ کا تصور کرتے ہی اس چہرے پر ہویدا اداسی ، بیزاری ، انہماک، دلچسپی اور نیم دلی سمیت دیگر کیفیات کا انکشاف ہونے لگتا تھا۔ وہ صرف غور سے آئی ڈی کی طرف دیکھتا اور سٹوڈنٹ کی ذہنی کیفیت ظاہر ہو جاتی۔ وہ مخاطب ہوئے بغیر کسی سٹوڈنٹ کی کیفیت پر رائے دیتا اور پھر متعلقہ سٹوڈنٹ کی حیرت کو انجوائے کرتا تھا۔ وہ دوران تدریس بہت سے تجربات سے گزرا ۔ اس کے دل میں ایک خیال زور پکڑنے لگا ۔ اس نے خیال کو جھٹکنے کی کوشش کی مگر ناکام رہا۔ اسی خیال کے زیرِ اثر ایک دن اس نے تمام سٹوڈنٹس کو کیمرے آن کرنے کا کہا ۔ سٹوڈنٹس اپنے اپنے کیمرے آن کر بیٹھ گئے ۔ وہ سب کو دیکھ سکتا تھا مگر اسی لمحے اسے شدید دھچکا لگا ۔ وہ کسی بھی سٹوڈنٹ کی کیفیت کو پڑھنے سے قاصر تھا ۔
Hadith is one of the major sources of shariah and Islamic Law. The field of Hadith has been researched since the middle of Umayyad dynasty and many have contributed a lot. However, unlike the Qur’an which has been intensively researched due to the serious observation from the Orientalists, the field of Hadith still needs many decades to clarify the myths and arrive at the reality. The Muslims in general and our society in particular is emotionally attached to Islam but lacks an indepth knowledge. The progress of new means of communication has increased the importance of serious study on the one hand and its proper preaching on the other hand through modern means of communication. Slackness in this regard can lead to serious misconception about Islamic sources of knowledge i.e. Quran’an and Hadith. There are many sayings attributed either to the Prophet Muhammad (Peace Be Upon Him) or Allah (Jalla Jalaluhu) but in actuality they are either sayings of a saint or proverb. Some is the case of the subject cited above which is believed to be a Hadith Qudsi, popular not only among the people of far flung rural areas but also those youth who have easy access to modern means of communication especially internet. The text of the attributed Hadith Qudsi is spread on the social media and many people quote it without any investigation. The present paper is an attempt to clarify the myths about a perceived Hadith; and a probe to analyze and evaluate the authenticity of the text in the light of the principles laid down by the scholars for the study of Hadith.
In the second half of the twentieth century, different intellectual, literary, empirical and political movements revolutionized people's general perceptions and attitude in the subcontinent. Moreover, their ideologies, experiences and modern arts and sciences also adopted new shapes and directions. This was the time when the writers of this era also began to look for new methods of expression. In this quest, where they explored several forms of expression and communication, they also invented inshaa'iya. Like other forms of art, it also took its structure from west. During last forty years, there has been made quite a significant development in the writing and style of Urdu inshaa'iya. However, this literary form has met criticism than any other form of Urdu literature in this short span. The reason behind this is the inshaa'iya writers themselves who have used this form in their own varied ways, in fact, termed their work as inshaa'iya although, at times, it lacked the essence of inshaa'iya. Therefore, for a long time, the boundaries of humour, satire and inshaasiya could not be set. One piece of writing would have all the three forms blended in it. Amidst all this appeared Dr. Wazir Agha as an inshaal iya writer who very aptly defined the categorical boundaries of inshaa'iya. If we analyse the progress made up till now in the field of inshaa'iya. We shall find outstanding and worth appreciation efforts made to explore the history and tradition of inshaa'iya writing. But the style of inshaa'iya writing hasn't been a common target among researchers and writers. Many analysts have written about the elements of style to be adopted for inshaa'iya writing, but the work is scattered and needs to be compiled. After this is required a detailed analytical study of the individual styles of Urdu inshaa'iya writers since no significant effort has been made yet in this regard. A collective study of the history of inshaa‘iya and the inshaa'iya writers' style would present a compact picture of inshaa'iya which will help define the significance of this prose form in Urdu literature. In the light of what is written earlier, it becomes apparent that the study of the styles of inshaa.iya writers is certainly required and that their exploration will lead to the exploration of an important chapter in the history of literature. Analysis of the styles of the inshaa' iya writers of the early era of inshaa'iya writing.