آیتِ کریمہ يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انْظُرْنَا سےحجیتِ سدُالذرائع پر ابنِ حزم کےمعارضہ کا تجزیاتی مطالعہ An Analytical Study of the Ibn-e-Hazam’s Objections to Authenticity of the Sadd-o-Zaree'ah

As well as per Shariah, it is admissible and some of the time even mandatory to save the devotees from the activities that might lead them towards the prohibited exercises. Consequently, the decision of denial from these kinds of exercises is called Sadd-e-Zaree'a. This is the guideline derived from the Quran and Sunnah. As Almighty Allah prohibited the devotees to say 'Raina' because this word was utilized by Jews purposely in an off-base way with underhanded aims, while, Muslims introduced their solicitations by this equivalent word in the most elevated court of The Holy Prophet (harmony and gifts arrive) for looking for effortlessness and unwinding in their concerned issues. As in Quran: O People who Believe, don't tell (the Prophet Mohammed-harmony and gifts arrive), "Raina (Be accommodating towards us)" however say, "Unzurna (Look leniently upon us)", and listen mindfully in any case. [Baqarah 2:104]. (To disregard the Holy Prophet - harmony and endowments arrive - is impiety.) Ibn Hazm in his famous book Al-Aḥkām Fī ūṣūl Al-Aḥkām has objected to the mentioned verse from which jurists have taken the argument of Sadd-e-Zaree'a. Because the Zahiri school of thought is based on the appearance of the text (Quran o Hadees). This is why Ibn Hazm Zahiri denies it (the source of Shariah), and proves that accepting the source of Shariah is an increase in religion which is in itself illegitimate as well as the opposition of the Prophet (peace and blessings of Allah be upon him). There is also the addition of items by their thoughts in Shariah. In the above article, an analytical study of the objections of Allama Ibn Hazm will be presented, explaining the sources and the arguments as to whether or not their source is Shariah.

عبدالحلیم شرر کی غیر افسانوی نثر تحقیقی و تنقیدی جائزہ

This thesis has been divided into seven chapters. Definition and difference between novel and non-fiction prose has been deliberated upon in the first chapter. Story, novel, drama and tale are part of non-fiction prose. And remaining all kinds like, Seerat, biography, subjects, diction thesis, history, journalism, books etc. are included in non-fiction prose. In retrospect, political and social aspects have also been highlighted so as to ascertain the events and circumstances that led Sharer to write non-fiction prose. Certain movements have been mentioned to identify their effects on Sharer's skills. Topics like beginning of Sharer's literary life and his abilities are also included in the first chapter. Second chapter deals with Abdul Haleem Sharer as a biographer. Commencement and evolution of biography and research and critical analysis of Sharer's biography has been carried out in this chapter. Third chapter discusses Sharer as an essay, composition and dialogue writer. Beginning and evolution of essay and composition and Sharer's relating skills have been researched and analyzed. Distinctiveness in essay writing, dialogue writing, composition writing, the topics and writing style of Sharer has also been evaluated. Sharer has been a great historian and critics. A study of history writing is an art. Motives and objectives of Abdul Haleem Sharer's historical writings and history books written by him have been analyzed in depth. His rank and standing amongst the contemporary historians have also been discussed in the fourth chapter. Fifth chapter relates to Sharer as a journalist. Beginning and evaluation of journalism, Sharer's life as a journalist and research and analysis of various papers & periodicals has been carried out. Discussion on Sharer's standing in Urdu journalism has been discussed here. Sharer's style and protocol as a book writer is quite persuasive. Evolution of letter writing has been briefly touched upon in chapter six. Sharer's letters, topics of effects letters on his personality in the light of these letters, its significance etc. have been included in this chapter. Seventh, the last chapter summarizes Sharer's contribution towards Urdu literature. Beyond doubt, Sharer's contributions can be termed as consecration in the realm of literary circles.