حکیم محمد زماں حسینی کاانتقال
یہ کس کومعلوم تھا کہ بیسویں صدی جاتے جاتے بھی امت مسلمہ کوایسا صدمہ دے جائے گی کہ جس سے امت مسلمہ عرصہ دراز تک ابھر نہ سکے گی۔عالم دین،مفسرقرآن،مصنفِ اسلام، مدبر ومفکر حضرت مولانا حکیم محمد زماں حسینی رمضان المبارک کے مقدس مہینے میں اس عالم فانی سے رخصت ہوکرعالم بقاء میں پہنچ کر مالک حقیقی سے جاملے۔اناﷲ واناالیہ راجعون۔
ان کے انتقال پرملال پرتعز یت پورے عالم اسلام میں کی جائے گی۔اس لیے کہ ان کی شخصیت کے اٹھ جانے سے تمام عالم اسلام کوصدمہ پہنچا ہے،نقصان ہواہے۔ان کی زندگی عالم اسلام کی خدمت کے لیے جیسے وقف تھی۔انہوں نے اپنی تحریروں،تقریروں اور تصانیف کے ذریعہ عالم اسلام کی سچی رہنمائی وخدمت کی ہے۔وہ بے لوث اورمخلص تھے کسی جاہ ومنصب سے بے نیاز صرف دین کی خدمت میں ہی ان کوسکون واطمینان اورراحت وخوشی حاصل تھی۔شیخ الاسلام حضرت مولانا سید حسین احمد مدنی ؒ کے خصوصی تلامذہ میں سے تھے۔صحیح فکر تھی، سوچ میں سچائی تھی،بلند کردار کے حامل تھے،سادگی رگ وریشہ میں سرایت کی ہوئی تھی۔رئیس الاحرار مولانا محمد علی جوہر کی طرح جوش وجذبہ سے طبیعت بھری ہوئی تھی۔حضرت مولانا عبدالماجد دریابادی کی طرح وسیع النظر تھے اورحضرت مولانا سید ابوالحسن علی ندوی کی علمی صحبت ومجلس سے فیض یافتہ تھے۔مفکر ملت حضرت مفتی عتیق الرحمن عثمانی کے جاں نثار شیدائی شاگردوں میں بھی ان کاشمار ہوتاتھا۔حضرت مفتی عتیق الرحمن عثمانی ان کے علم وفکر کے معترف وشناسا تھے۔ سیرت پاک پرحضرت مولانا حکیم محمد زماں حسینی صاحبؒ کی تقاریر سننے سے تعلق رکھتی تھیں۔ہندوستان کے وزیر اعظم راجیو گاندھی سیرت پاک کے جلسے میں ان کی تقریر سننے کے لیے شروع سے آخر تک بیٹھے رہے اوررسول پاک ﷺ کی روزمرہ زندگی کے تمام واقعات،پڑوسیوں سے حسن سلوک،غیر مسلموں سے بہترین برتاؤ،دشمنانِ اسلام سے نبی اکرم...
Nations are identified, through their characteristics, behavior, conduct, power of thinking, determination, respect for humanity and adventures. Only material things do not guarantee the progress and development, until the individual of those nations have a proper line of action with sincerity, justice, high ethics and enlightment. If these just and sincere qualities are not in any nation, that nation cannot progress well. Today, as a nation there are serious threats to our culture and social edifice. And our frozen practice and progress can only be melted and activated by teachers. And no doubt, the life of Holy Prophet (P.B.U.H) is a source of great guidance for a teacher, because Holy Prophet (P.B.U.H) is the greatest teacher of humanity throughout the history and a teacher following the foot prints of teachings of Prophet ((P.B.U.H)) can lead any nation towards the apex of prosperity, progress and development. The life of Holy Prophet (P.B.U.H) vividly reflects that a teacher should be a model towards society and nation. His vision, his practices and his teachings should accord one another. It is an established fact that teacher is a leader to any nation.
This dissertation is a comparative study in the literature of resistance between the two famous writers: (Ghassan Kanafani and Kreshan Chandar) in Arabic and Urdu languages respectively. It is obvious that the similarity between the global literatures is a well-known phenomenon and we find this similarity clearly in the literature of Arabic writer Ghassan Kanafani and Urdu writer Kreshan Chandar, because Ghassan Kanafani tasted the bitterness of immigration and asylum after the occupation of Palestine by the Jews with the help of British conspiracy. Similarly, Kreshan Chandar grew up in the affected areas of the occupied Kashmir, and he also tasted the bitterness of immigration and asylum after the liberation of the Indian subcontinent from British colonial rule in 1947and he saw injustice closely. This dissertation contains on preface and four chapters: 1- Preface includes the concept of comparative literature, concept of resistance and concept ofliteratureofresistance. 2- Chapter 1 includes the brief history of Kashmir and Palestine. 3- Chapter 2 Ghassan Kanafani, his life briefly and his literature of resistance. 4- Chapter 3The life of KershanChandarbrieflyand his literature of resistance. 5- Chapter 4 comparative study of the resistive literature of the two writers with similarities and differences. Themajor findings of the researchare: 1- Both writers have agreed to urge women and laboring classes to resist injustice andoppression,theyalso urging them to renounce optimism and despair. 2- Both refused defeat, and confirmed to resist all kinds of the problems and hurdles. They alsoresisted blind imitation of foreign culture. 3- Both haveagreedthat before making anyrevolution revival of peoples and nations must be done. 4- Both have tried through their stories to reflect the images of their communities and the realities of theirenvironment without anyfear. I have also highlighted the differences between the two writers as below:1- Kanafani stresses upon resistance of death, Zionist occupation, incapable leaders, migration, weak national identity, and wrong direction in the bios, he also realized that dignity, greatness and lost cannot be restored by the tears in the history of nations. 2- Kreshan Chandar violates the idea of war, and wants to change the outdated system, hated colonialism, feudal lords and capitalists in general, he also strongly resists the exploitation of religion for personal purposes, splitting countries on the basis of religion sectarian violence, injustice with woman, religious education, counter extremism in all formsand forced marriage We hope that this study will be a useful addition in the field of comparative literature, and has opened up new opportunities for the students of Arabic language and researchers in the field of comparative literature in general, and literature of resistance especially, In Sha’ALLAH.