شانتی رنجن بھٹا چاریہ
جناب شانتی رنجن بھٹا چاریہ کے انتقال سے اردو زبان اپنے ایک مخلص خادم اور زبردست شیدائی سے محروم ہوگئی وہ موجودہ بنگلہ دیش کے ضلع جیسور میں پیدا ہوئے تھے اور ان کی تعلیم حیدرآباد میں ہوئی تھی مگر کلکتہ ان کی سرگرمیوں کا مرکز رہا وہ عرصہ تک مغربی بنگال کے محکمۂ اطلاعات سے اور کچھ عرصہ تک مرکزی وزارت اطلاعات و نشریات سے بھی وابستہ رہے، جناب شانتی رنجن بنگالی اور اردو دونوں کے ماہر اور اردو کے ممتاز مصنف تھے۔ انہوں نے بنگلہ ادب کی تاریخ کے علاوہ بنگالی ناولوں کے ترجمے سے بھی اردو کے سرمایہ میں اضافہ کیا، وہ انجمن ترقی اردو کی مجلس عام اور اردو یونیورسٹی کمیٹی کے رکن بھی تھے، بنگال میں اردو کے فروغ اور مغربی بنگال اردو اکیڈمی کے قیام میں ان کا بڑا دخل تھا، ان کی ادبی خدمات کے اعتراف میں میر اکیڈمی لکھنؤ اور ساہتیہ اکیڈمی دہلی سے انہیں ایوارڈ بھی ملے، شانتی رنجن جی ہماری مشترکہ تہذیب کے عاشق اور صحیح معنوں میں سیکولر تھے، ہر شخص سے خوش اخلاقی اور گرم جوشی سے ملتے، راقم سے بھی دوبار ملاقات ہوئی تو اپنے خلوص و محبت کا نقش دل پر بیٹھا گئے۔ (ضیاء الدین اصلاحی۔ اکتوبر ۱۹۹۳ء)
Semantic (علم المعاني) is the most interesting branch of Rhetoric. Al-Zamakhsharī has discussed its categories in his introduction to “Al- Kashshᾱf”. He has elaborated the terminology of Semantics but he did not arrange it separately in chapters and did not apply this division in Al- Kashshᾱf as well. The Great Scholar of Rhetoric Al-Sakkᾱkī has categorized semantics in the form of three terminologies: the Knowledge of Semantic, (علم المعاني) the Knowledge of Eloquence, (علم البيان) the figures of speech (علم البديع). Al-Zamakhsharī was very influenced by The Great Scholar and Literary Theorist Abd-ul-Qᾱhir Al-Jurjᾱnī since he implemented whatever Abd-ul-Qᾱhir Al-Jurjᾱnī pointed out in his book “Arguments of Miracles” and “Mysteries of Rhetoric” whilst analyzing Qur’ᾱnic Verses in his exegesis “Al-Kashshᾱf” on Rhetorical basis, though he mentioned in his exegesis all foremost and supreme aspects of Rhetoric which were not referred to by any former scholars. In this article I have widely discussed the unique and distinguished rhetorical topics, highlighted by Al-Zamakhsharī in his exegesis Al-Kashshᾱf, for instance; he semantically analyzed letters and verbs in the Holy Qur’ᾱn, particularly propositional and non-propositional verbs. At the end of this article I tried my best to conclude the topic with better sequences.
A Study of G. Allana's Poetry The younger generations of Pakistan know very little about own scholars; out side of Pakistan whose qualities not only recognized but bestowed their highest honours honours upon them. G. Allana acquired international fame on many accounts. He excelled in various fields as a diplomat, journalist, Statesman, businessman, biographer, historian, poet and anthologist of poetry from different languages as Sindhi, Urdu, Punjabi, Pashto, Bengali, Gujrati and Balochi into English that radiated his love for ceaseless creativity. The purpose of this research is to give brief account of life, works and themes of his poetry. G. Allana has written six books of poetry as: Incense and Echoes, Thus Spake Man, The Silent Hour, At the Gate of Love, The World Within and The Hills of Heaven. Here is a study of G. Allana's poetry and especially his mystic symbols, beliefs and themes, which he used through poetry. The thesis in hand focuses on the beliefs of Islamic mysticism, which are called the pillars of Islamic Mysticism as (a) the belief in the Unseen. (b) seeking the knowledge of the Unseen (c) the quest for the Unseen through signs and manifestations in the world of creation (d) realization of the Unseen by preparing the self to grasp the reality of things and life. G. Allana's mystical philosophy is instinctive and alive with personal experiences, which is the reflection of his mystical philosophy. He reflects the general sprit of the Islamic mysticism and the theme of his poetry is the divine philosophy of Holy Quran. G. Allana's poetry describes important aspects of his mystical vision, which he describes through different symbols as light, height, spirit, time, rain, garden and music etc. The necessary stages and states of the Islamic mystic path like 'repentance, abstinence, renunciation, poverty, patience, trust, satisfaction, gnosis, love, fear, hope, longing, nearness, tranquility, meditation, contemplation and certitude are embodied in G. Allana's poetry. His mysticism founded on the doctrine of love, bloom within the bonds of Islam as he says in The World Within: God is love, and love is the highest Truth; And love of God is the most perfect of all relationships.