ڈاکٹرشہزاد احمد کی شاعری کا فنی جائزہ
سہل ممتنع
ڈاکٹرشہزاداحمد نعت خوانی سے نعت گوئی کی طرف مائل ہوئے ہیں۔ انھیں خیال آفرینی و مرصع کاری سے زیادہ ابلاغ کی فکر رہتی ہے۔ اس لیے وہ کلام میں سادگی کو اہمیت دیتے نظر آتے ہیں۔اُن کے کلام میں بھاری بھرکم تراکیب کی جگہ عام بول چال کے سادہ الفاظ ادائے مطلب کے لیے استعمال ہوئے ہیں۔ ان کی نعت کی مرکزی خصوصیت سہل ممتنع ہے جس کے بارے میں مولانا حسرت موہانی لکھتے ہیں :
’’سہل ممتنع سادگی وحسن بیان کی اُس صنف کا نام ہے جس کو دیکھ کر ہر شخص بظاہر یہ سمجھے کہ یہ بات میرے دل میں بھی تھی اور ایسا کہنا ہر شاعر کے لیے آسان ہے مگر جب کوشش کرکے ویسا لکھنا چاہے تو نہ لکھ سکے۔‘‘ (۲۴)
یہی سادہ اسلوب ہمیں ڈاکٹر شہزاد احمد کی نعت میں بڑے سلیقے سے برتا ہوا ملتا ہے۔ مثال میں دو شعر ملاحظہ ہوں:
آپ صرف اپنے محبوب کا
مجھ کو شیدا بنا دیجیے
پھر جہاں میں ہے تیرگی چھائی
اپنا جلوہ دکھائیے آقاؐ
غنائی لہجہ
شاعری میں موسیقیت نہ ہو تو کلام فصاحت سے کوسوں دُور رہتا ہے۔ موسیقیت کے لیے آواز کے زیرو بم کے استعمال سے واقفیت ضروری ہے۔ ڈاکٹر شہزاد احمد چوں کہ نعت خوانی سے بھی وابستہ ہیں۔ اس لیے اُن کے کلام میں غنائیت کا عنصر اوج پر ہے۔ پروفیسرنویدعاجز ؔ اس بارے میں یوں رقم طراز ہیں:
’’انھوں نے نعتیں محافل میں پڑھنے کے لیے لکھی ہیں، اس لیے اُن کی سب سے بڑی خوبی موسیقیت اور روانی ہے۔ ’’حبیبی یارسول اللہ، درودتم پر سلام تم پر اور بسم اللہ ‘‘ کی ردیف میں کہی گئی نعتیں مترنم لہجے کی حامل ہیں۔‘‘(۲۵)
ڈاکٹر شہزاداحمد کے کلام میں روانی اور مترنم لہجے کے اشعار کی کمی نہیں۔ چند مثالیں ملاحظہ ہوں:
Almighty Allah has stated the nature of man that everything He loves towards the one He loves is dear to Him. For this reason, in every age human being has been attached to the remains of his beloved thing. The stories of the former Ummah are contained in the holy Qura᾽n, in which their remnants are proven to be safe after they passed away. This last Ummah also appears to meet these natural requirements. Therefore, just as this Ummah loves his Prophet (peace be upon him). Therefore the sacred Islamic ancient relics have extraordinary significance, which are attributed to the holy Prophet. Muslims get peace by them and kept protecting and persevering such relics during every period. The companions of the Prophet (PBUP) have kept them safe too and they organized particular arrangements for preserving them. But there is also a theory which those who believe these are considered as a prohibition of Islamic Sharia, and they present their arguments on the basis of a “Hadith” attributed to Ḥaḍrat ʻUmar Fārūq (R.A). It is narrated from Ḥaḍrat ʻUmar Fārūq, that the he used to give an importance to the memorandum of Muhammad (PBUH). In the light of such “Riwāyās”, the mentioned “Hadith” would be suspicious. It is essential that he research of this “Hadith” should be reviewed, how its status is? In this article, research has been studied by this “Hadith” that it is clear that this “Hadith” could not be narrated by Ḥaḍrat ʻUmar Fārūq (R.A). Therefore, the concept of demolition of such scared ancient relics could not be supported by the above mentioned “Hadith”.
Human domesticated cattle genetic resources nearly 8,000 to 10,000 years ago. ). A total 1,019 cattle breed is present around the world. This study gives a detailed assessment of genetic diversity in Pakistani cattle breeds from different agro ecological zones and genotyped for 500,939 autosomal single nucleotide polymorphism (SNP). Mean minor allele frequency (MAF), which were 0.23, 0.20, 0.22, 0.22, 0.20, 0.18, 0.20, 0.22, 0.21 and 0.18 for Achi, Bhagnari, Cholistani, Dhanni, Dajal, Kankrej, Lohani, Red Sindi, Sahiwal and Tharparkar cattle, respectively. Across all breeds 64% SNP markers were observed polymorphic (MAF > 0.05) within breeds and remaining 36% were considered as monomorphic markers. Experiment 2 discussed the two different approaches, selective sweep and population differentiation index (FST), to identify selection signatures between and within breeds in Pakistan. First method was used to detect haplotypes fixation on genomic regions within breeds. Second, FST was used to identify genomic regions having different allele frequencies between these breeds. The melanocortin 1 receptor (MCIR) gene was found on BTA 18 at 147, 573, 32-147, 590, 82 bp for Lohanni breed. This gene was previously associated with an adaptive trait in Bos indicus. A number of putative genes linked with productive traits (LAP3, CAPN3, CYP19, SAR1B, and RPS6KA2), reproductive traits (PIK3CA, SPERT, and IGF1R), nervous system (KIT, FGF5, ASIP and HSPB9) and immune response (IL2, IL4, SERPINA3-8 and BOLA3) were identified as being under selection. Experiment 3 examined population genetic properties of copy number variations (CNV). High resolution results of CNV revealed genome wide admixture proportion and agro-ecological variation pattern within and among these breeds. We detected 53 CNV regions and these regions overlapped with genes involved in traits related to immune response, body size and parasitic resistance. This could provide possible genetic relationship among these Pakistani indigenous breeds and other cattle breeds of the world. It is important to mention that small sample size of this study may not be truly representative of the whole population and could lead erroneous conclusion about the entire population. This study might be used properly and conserved in order to manage with unpredictable future environments. Moreover, a genomic understanding of natural selection how and where has shaped the genetic pattern of these breeds in Pakistan was exposed by loci identified that are important to the development of these breeds. The results of this study make a foundation for more suitable application of selective breeding and conservation approaches of Pakistani cattle breeds.