محدثين كے ہاں قراء ثلاثہ كا مقام و مرتبہ اور علم حديث ميں ان كى خدمات

Allah Himself has taken the responsibility to protect the Holy Quran and the Hadith of the Holy Prophet. He Himself has provided the sources of their protection. One of the means of the protection that was the creation of such a group of the Qura who not only served the Holy Quran but also provided worth mentioning services in Ahadith of the Holy Prophet. But their services are hidden from us. By Qura the researcher means those Qura whose recitation styles and narrations are studied and taught in the different quarters of the world who are known as Qura Saba & Ashra (سبعہ وعشرہ). They are ten imams each with two Ravi’s. They are thirty Qura in total. I have selected only last three Imam & their two narrators in this Article. These Qurra are known as Qurra Thlathah (قراء ثلاثہ).  The services of these imams have been highlighted in the light of the following eleven Ahadith books. Sihah:   Sahih Bukhari, Sahih Muslim, Sahih Ibn-e-Habban, Sahih Ibn-e-Khuzeema. Sunan: Sunan Abu Dawud, Sunan al-Tirmidhi, Sunan al-Nasai, Sunan Ibn Majah, and Sunan al-Kubra. Masaneed: Musnad Ahmad ibn Hanbal, Musnad Abu Ya`la al-Mawsili. How many people have reported them and what is the standard of the weakness and soundness of those narrators have also been discussed in this article. Besides these books of Ahadith, these Ahadith have been searched in other books of Ahadith also. The status of these Qura has been explained in the light of the commentary of Muhadithin. Whether Ahadith critics have declared them thiqa or weak or have declared them as average sadooq. The most important thing is that there is no one weak reporter in these imam qura. Two out of three imam qura are ranked as thiqa and one sadooq. And among the narrators of these qura one is thiqa, one sadooq, and nobody are weak reporters. There is silence about the remaining four reporters of these qura. The reason is that there is no hadith reported from them. Because of all this their religious and scholarly authenticity could be determined. The narrations of these thalathah (ثلاثہ) Qura are confined to reporting the Holy Quran but they have also reported about every part of fiqh and they have been utilized and refered to  

Postcolonial Discourse theory and appropriation: an analysis of Bapsi Sidwa and Arundhati Roy's Fictions

The deployment of English language and its discursive practices entailed the emergence of appropriated English and its counter discursive practices. The postcolonial creative English writers in the invaded and partly in settler colonies nativitized the colonial language in the context of their multi- linguistic,multi-ethnic,multi-culturalandmulti-racialcolonizedexperiences.However,this dissertation is an attempt to focus on the dismantling and appropriating strategies inducted by Bapsi Sidhwa and Arundhati Roy in their narratives in the perspective of the geo-political and socio-linguistics settings of Pakistan and India. Both the novelists’ innovative linguistic and textual practices demonstrated in their texts denote the deconstruction and decolonization of the colonial language and its discursive practices. The induction of their appropriating strategies also implies the deconstruction of the western dominant ideologies as well as the indigenous hegemonic normative practices in the context of their complex colonized experiences. Likewise, both these creative English writers installed the subverting and appropriating strategies like neologism, transliteration, untranslated words, code-switching, code- mixing, translation equivalents and glossing on the linguistic and grammatical format of their mother tongues to foreground the lexico- semantic richness repertoire of their indigenous languages and the lived socio-cultural and geo-political concrete realities. In addition, these novelists employed the linguistic and textual practices to shoulder the weight of their hybridized experiences as the Standard English language and its norms were inadequate to address the hybridity, split identity, multiplicity of languages and variant culture in terms of the non-western settings of Pakistan and India. Consequently, their induction of appropriating textual strategies in their texts; demonstrated the alterity, resistance and difference from the privileged centre of epistemological and ontological norms. Accordingly, the dissertation in the postcolonial discourse theory and appropriation perspective attempts to investigate that the authenticity and purity of Standard English language is unsound and unrealistic. It also demonstrates that the purity of the western culture is based on myth and transcendentalism. The study explores as well that all language is marginalized and hybridized and all culture is intrinsically syncretic. It also substantiates that the nativitizing strategies inducted by Sidhwa and Roy in their texts de-hegemonized the Standard English and its coded referentilaity. Hence, their appropriating linguistic and textual strategies demonstrated in their narratives are also authentic and realistic as these incorporated and carried the ‘lived experiences’ and ‘message event’ rather than to some presumptive fixed referentilaity. Linguistically, the western purists may label Pakistani and Indian appropriated English and its counter discursive practices as mistakes, vernacular, atavistic and primitive but politically these variant englishes have de-marginalized and decolonized the linguistic and cultural hegemony of the metropolitan centre. The study motivates that appropriation of the colonial language is an accessible and trustworthy alternative instrument for the postcolonial creative English writers of Pakistan and India in terms of irreducible and irrevocable cultural syncreticism and linguistic hybridization.