دل محمد دلشاد (۱۸۰۰ء پ) گلی حکیماں محلہ سیداں (کوچہ بند) پسرور میں پیدا ہوئے۔ آپ اپنے فارسی اشعار میں ایک جگہ اس کی طرف اشارہ بھی کرتے ہیں :
یکے دو دست عجب تال آپس شش پہلو
بشش جہات بہ پنجاب گو کہ ثانی آں است
دلیل شادی دلشاد نام ایں شہراست
کہ پر سرور طرب بخش عالم دل و جاں است
(۱۱)
آپ فارسی اور اردو کے بہترین شاعر ہونے کے علاوہ عالمِ دین بھی تھے۔ دلشاد کے کلام میں حد درجے کی پختگی اور سادگی عیاں ہے۔ وہ اپنی تشبیہات اور استعارے حالاتِ حاضرہ اور دیگر نشیب و فرازِ حیات سے اخذ کرتے ہیں۔ ان کے کلام میں بے حد جاذبیت اور شرینی موجزن ہے۔ اُن کا زیادہ کلام قصائد اور غزلیات پر مشتمل ہے۔
قاضی عطاء اﷲ اپنی کتاب ’’شعرائے پسرور‘‘ میں دلشاد کے بارے میں رقمطراز ہیں:
دل محمد دلشاد پسروری انیسویں صدی کے معروف فارسی اور اردو شاعر ہیں۔ آپ نے متداولہ علوم و فنون اغلباً سیالکوٹ جیسے علم و حکمت کے شہر سے حاصل کئے۔ منطق ‘ سلوک‘ اخلاق‘ فقہ اور شعری علم میں کمال حاصل کیا۔ (۱۲)
مذکورہ بالا علوم میں مہارت دلشاد کے ایک فارسی شعر سے واضح ہوتی ہے:
از علم شعر و منطق‘ فقہ و سلوک و اخلاص
دارد تمام لیکن دلشاد زر نہ داد
(۱۳)
آپ کا زیادہ تر اردو کلام مفقود ہے۔ مختلف اردو تذکروں میں آپ کا کلام ملتا ہے۔ آپ کا فارسی دیوان ادارہ تحقیقاتِ پاکستان دانشگاہ پنجاب لاہور نے ۱۹۷۰ء میں شائع کیا۔ (۱۴) عشقِ مجازی‘ محبوب کی بے اعتنائی‘ بے وفائی‘ عشوہ وغمزہ وادا دلشاد کی اردو غزلوں کے موضوعات ہیں۔ حافظ محمود شیرانی نے اپنی تالیف ’’پنجاب میں اردو‘‘ میں دلشاد کی چند غزلیں نقل...
Sahih al-Bukhari a collection of ahadith of Mohammad (PUUH) compiled by Imam Abu Abdullah Muhammad al-Bukhari, has been given great importance by the Muslim scholars of past and present time. Many detailed commentaries on this collection have been written So the number of methods have been increased during the commentary of this book. Some of them explained it in detail, and some concerned with a particular aspect. “Al Kawakib Ad Durari” by Imam Alkirmani is an old explanation of Sahih Bukhari. Many commentators came after Imam Alkirmani consulted his book, and quoted his statements in their books; sometimes agreeing, and at other times contravention. Imam Alkirmani was among those scholars who were expert in many fields at a time like know-ledge about hadith, its narrators, commentary, qiraat, Quranic science, Islamic Jurisprudence, Arabic language, Faith, medicine, history, geography, astronomy etc. During studying “Fath al Bari”I found that Alhafiz Ibne Hajar criticized on the commentary of Alkirmani at many times in relating to the continuation and discount-inuation of traditions. In this article I studied these comments of Alhafiz Ibne Hajar on Imam Alkirmani a critical comparison. After research I have found that Alhafiz Ibne Hajar has consulted “Al Kawakib Ad Durari” and quoted Imam Alkirmani’s commentary and added it. This article approves that the opinion of Alhafiz Ibne Hajar is more reliable than Imam Alkirmani.
Punjabi Language: A Study of Language Desertion Pakistan is a land of linguistic diversity having more than sixty languages. Punjabi, along with its numerous mutually intelligible dialects, is an ancient language. It is mainly spoken in the Pakistani province of Punjab and Indian Punjab in the subcontinent. It is a member of the Indo-Aryan branch of the Indo-European language family. The aim of this ethnographic study is to explore the status of Punjabi language in our society by looking at the language usage and linguistic practices of Punjabi native speakers residing in selected urban and rural areas. Ten families, five from urban area and five from rural area, participated in the study. The participants were selected on the basis of their educational level, marital status, monthly income, occupation, family background and the size of land owned by them. The theoretical framework which informs this research is the constructivist qualitative paradigm. The tools of data collection include semi structured interviews and recordings of informal conversation of the research participants. The analysis of the collected data reveals that in the urban areas, Punjabi language is not the dominant medium of communication among the research participants. The participants do not consider it important and worthwhile to maintain Punjabi language, as they do not see it as economically advantageous and profitable to them. It is just a part of their cultural heritage, but they do not use it for communicative purposes. In the rural areas, however, the research participants expressed a strong sense of association and affiliation with Punjabi language; Punjabi language is their dominant medium of communication with others; they consider Punjabi an inevitable part of their cultural heritage and identity; they support the idea of learning English and Urdu languages but not at the cost of Punjabi language. These findings suggest that language desertion is an urban phenomenon, as Punjabi language is not maintained by the urban research participants due to certain wider socio-political factors which have disrupted and distorted the status of Punjabi language while consolidating the role of English and Urdu in the society.