شمس العلماء عبدالرحمان شاطرؔ مرحوم
دکن ٹائمز مدراس میں یہ پڑھ کر بہت افسوس ہوا کہ مدراس کے مشہور و ممتاز فلسفی شاعر مولانا شاطرؔ کا وسط اپریل ۱۹۴۳ء میں انتقال ہوگیا۔
ارکاٹ احاطۂ مدراس میں اسلامی علم و تمدن کی فراموش شدہ تاریخ کا ایک ورق ہے، نواب ارکاٹ کا محل ارکاٹ کے جنگی خاتمہ کے بعد خود شہر مدراس ہے، شمس العلماء عبدالرحمان شاطر اسی برج فلکی کے آفتاب تھے، عمر ستر کے قریب ہوگی، اردو، عربی، فارسی اور انگریزی زبانوں سے واقف تھے، نواب صاحب ارکاٹ کے سکریٹری بھی تھے اور مدراس ہائیکورٹ میں مترجم بھی رہے تھے، گو وطن مدراس تھا، مگر ۱۹۰۱ء اور ۱۹۰۳ء میں حیدرآباد دکن کے بزم علمی میں اس کے شریک تھے، جب مولانا شررؔ اور داغؔ اور گرامیؔ حیدرآباد کی زینت تھے، وہ ان کی مجلسوں میں شریک ہوتے تھے اور ان سے اپنے ذوقِ ادب کی پرورش کرتے تھے اور اسی زمانہ سے وہ مولانا کے قریب رہنے والوں اور قریب سے جاننے والوں میں تھے اور ان کی وہی محبت تھی جو حضرت الاستاذ کی وراثت میں مجھے ملی تھی۔
عبدالرحمان مرحوم شاعر تھے، شاطرؔ تخلص کرتے تھے، اشعار حکیمانہ اور فلسفیانہ کہتے تھے، قطعات، رباعیات اور قصائد موزوں کرتے تھے، جدید سائنس اور فلسفہ کے مسائل کو اسلامی الٓہیات سے تطبیق دیتے تھے، زبان سخت تھی اور مشکل الفاظ کے استعمال سے ان کو پرہیز نہ تھا، ان کی سب سے مشہور فلسفیانہ نظم ’’اعجازِ عشق‘‘ ہے، جو ایک طویل رائیہ قصیدہ ہے جس میں جدید و قدیم فلسفیانہ مسائل و آراء سے الہیات اسلامیہ کی تفسیر و تشریح کی ہے یہ نظم ۱۹۰۴ء میں لکھی گئی تھی اور اس زمانہ کے تمام اکابر و مشاہیر مولانا حالی،مولاناشبلی، مولانا نذیر احمد، مولوی ذکاء اﷲ خاں، نواب عمادالملک، مولوی سیداکبر حسین، پروفیسر عبدالغفور شہباز، امجد...
This paper explores the religious ideological basis, cultural ambivalence and a bicultural identity issues in Mohsin Hamid’s The Reluctant Fundamentalist. This Pakistani Anglophone novel carries different diasporic sensibilities. Issues related to culture, religion and its association with ideological grounds are very prominent. Elements of immigrant feelings and loss of identity are very vibrant. The writer shares migrant experience and the influence of a new culture of the host country, United States. While migrants from some of the Asian states, mainly those characterized by most recent immigrant waves, have really worse socio-economic situation than average immigrants; Pakistani people are among minorities. This research is qualitative in nature. Theories presented by Arjun Appadurai, Homi K Bhabha, and James Clifford about culture and diaspora support this research. This research is helpful to know about the concerns associated with the liminal space and issues related to identity loss, strong affiliation and recognition on the basis of religion and living with a bicultural identity.
The purpose of this study is to investigate how different Islamic schools of thought interpret and derive
basic principles in Islamic jurisprudence. It is believed that the Muslims set the principles of Islamic
jurisprudence soon after the demise of the Prophet (s.a.w.w) of Islam. This branch of knowledge is
actually a superb fusion of reasoning and imitation. It is the study of the arguments through which Islamic
Sharia is interpreted and Islamic legislation is achieved. Most often, the debates involve doctrinal
arguments, and all the existing Islamic schools of thought agree on the basic principles through which
certain laws are derived from those debates.
All the Islamic schools of thought agree that Qur’an is the final authority, and it is the Qur’an that provides
the initial argument whenever some issue arises. Thus the Qur’an is the first and foremost source to
provide an answer to any issue. However, the Hambli scholars ascribe authority to the Qura’an and the
Sunnah, without making a clear distinction in order or rank between the two.
The Sunnah is the second source for deriving doctrinal principles. All Islamic schools of thought agree
that the Sunnah is an important and basic source for deriving the Sharia principles. The Sharia can be
divided into two kinds: the first deals with the steady and gradual reporting which, according to every
school of thought, adds to argumentative knowledge, and hence stands for authority in Islamic
jurisprudence. The second kind involves personal reporting which depends on personal character for
determining its truth-value. However, every school of thought takes it as authority once its truth-value is
verified. For Hanfi school of thought, certain other conditions besides personal character are required in
order to accept the personal reporting.
The third most important source for deriving principles in Islamic jurisprudence is the community
consensus. Every school of thought accepts the authority of the general consensus. Although most of the
schools of thought agree on the authority of absolute consensus, the Malkis also take community
consensus as an authority, i.e., if the community in Madina arrive at a consensus on some issue, it would
be accepted as the authority. On the other hand, according to the Ja’fri school of thought, every consensus
has attained authority with a ma’soom’s opinion in its favor.
For the majority Ummah, reasoning is also regarded as authority for the derivation of the Sharia
principles. According to Imam Ibne Hazam, logical reasoning is possible, but it is not recognized by the
Sharia. On the other hand, the Ja’fri school of thought accepts the authority of both the mansoosul-illat
reasoning and the awaliyat reasoning.
As for the authority of istashab, all the Muslim states accept and set it as a precedence to implement the
state laws. The Hanfis believe that only an accepted right can be explored and verified through istashab,
and not a new one. All these are the basic principles that serve as authority in the Islamic jurisprudence.
Every Islamic school of thought employs them for the interpretation and implementation of the Sharia.
Assessment is an integral part of the education system everywhere in the world whereas education in
Pakistan is provincial subject according to the constitution. There are certain organizations responsible
for the assessment of the student's achievement like Board of Intermediate and Secondary Education
(BISE) and National testing Service in Pakistan (NTS).
The comparative study of these organizations was carried out keeping in view the different objectives
as:
a.) To analyze the evaluation system of Boards of Intermediate and Secondary Education and National
Testing Service with reference to content validity.
b.) To evaluate the Boards of Intermediate and Secondary Education and National Testing Service with
reference to construct validity.
c.) To determine the relevance with reference to chronology and psychological considerations.
d.) To analyze the subjective type of evaluation.
e.) To analyze the objective type of evaluation.
f.) To evaluate the efficiency in the area of control and conduct.
g.) To analyze the system of the practical examination.
h.) To explore the area feedback and research.
Two questionnaires were prepared using the techniques of comparative assessment and both the
systems were assessed through the respondents with same criterion applied at the same time. The
sample of 500 students was randomly selected with 100 teachers from BISE Rawalpindi. All the
students who appeared in NTS and Board of Intermediate and Secondary Education Examination at the
F-Sc level constituted the population of the study with teachers of the respective area. The findings gave
a clear insight about the efficiency and the areas of improvements in the systems.
NTS was responded as more reliable system as compare to Board of Intermediate and Secondary
Education with considerable improvements necessary for the future.