سلطان کھاروی تے اصناف سخن
پنجابی کوتا دے بھرے بھنڈارا تے جھا ت پائیے تاں ایہہ گل نترکے سامنے آندی ہے کہ ایس بھاگاں والی بولی دا پلا بہت ساریاں اصناف سخن نال بھرپور ہے۔ حیاتی دے ہرپکھ نوں وکھو وکھ اصناف سخن بیان کردیاں نیں۔ اک ہور اچرج گل ایہہ وے کہ ایس بولی دا ہر کوی اک توں ودھ اصناف سخن وچ بیان کرن دی صلاحیت رکھدا ہے۔ جس توں ایہناں کو یاں دی ذہانت دا گویڑ لایا جا سکدا اے۔ ایس بولی دے ہر کوی نے اپنے انمول وچاراں نوں وکھو وکھ اصناف سخن وچ بیان کرکے کیول ایس دے ساہت دی امیری وچ حصہ ای نہیں پایا سگوں اپنے آپ نوں مہان کوی وی ثابت کیتا اے۔ ایہناں کو یاں و چوںاک پرسدھ ناں سلطان کھاروی ہور اں دا وی اے۔ جہناں اپنے وکھو وکھ کو تاپراگیاں وچ کئی اصناف سخن وچ کوتا لکھی اے۔ جس دا مختصرویرورانج اے۔
سلطان کھاروی دی حمد نگاری
’’ حمد ‘‘ عربی زبان دا شبد ہے جس دے ارتھ تعریف کرنا یاں شکر کرنا دے نیں ‘‘(۱)
’’حمد دا مطلب اے الحمد اللہ کہنا حمد( ع۔امث) خدا کی تعریف افعال ۔ کرنا ۔ ہونا‘‘(۲)
’’قرآن پاک وچ ’’ الحمد ‘‘ دا شبد چوی وار آیا اے۔‘‘(۳)
ایس لئی مسلمان ایہہ شبد اپنی عام گل کتھ وچ کثرت نال ورت دے نیں ۔ جس توں مراد ر ب دی تعریف تے شکر لیندے نیں۔ کیوں جے اوہناں دا یقین اے کہ خوشی تے غم ، دکھ تے مصیبت آرام تے سکون، خوشحالی تے تنگی ، حیاتی تے موت سبھے کجھ رب ولوں آئوندا اے۔ ایس لئی اوہو ذات ، حمد ،...
The question of the status of Prophet Muhammad has been one of the most crucial and controversial issue of Muslims-Christian relations since the advent of Islam. In almost every Muslim-Christian encounter, the question of Christian acknowledgement of prophet-hood of Muhammad has been raised. Muslim ask, when we accept and regard Jesus as a prophet, why you (Christian) do not recipro-cate by giving the same status to prophet Muhammad. The present study is an attempt to analyze the points which Kenneth Cragg has raised, In response of the Muslims, who say, why the Christian don’t give such respect to Muhammad(SAW) as the Muslim give to Jesus. In this study I proved that Cragg’s answer is not only against the Holy Quran but also against The teachings of Gospel and the only reason for this disregard Is prejudicial and polemical.
One of the most important rules of Islamic jurisprudents, which have vital significance in Islamic jurisprudence, is
Istishab. ". It has been used as a solution of various social, personal and economic proЫems after the time of Holy
prophet (s.a.w) and his pious Caliphs. It is practiced and counted up as a rule of Sharia after the HoIy Quran and Sunnah
as a solution for most of the probems.
"Istishab" means presumption of continuity or the continuance of companionship. Technically it refers to the
presumption of constant of an earlier rule or continuance absence. In this sense it is used for the maintenance of a
status with respect to the ru1e. The previous rule is accepted, unless a new rule is found that goes against. It is an easy
orientation one may refer to "lstishab" as the "accompanying rule. But the fact is that, Istishab is neither a source of law
nor it is a source for estaЫishing new rules, but it is mereIy a set of presumptions. Istishab is practiced and used as a
rule till the time a new rule is estaЫished which is derived from the HoIy Quran and Sunnah as a Hukm.
"Shakk" is an important part of human Iife and Istishab has solution for this problem of "Shakk" therefore Istishab is
used as one of the sources of sharia after HoIy Quran, Sunnah, Ijma, Qiyas and personal activity of human life. Moreover,
І tried to discuss Istishab in the light of the Ah1-e-sunnat аr1d Ah1-e-tashayyo researchers of Usol-e-Fiqah which is the
need of this time for the unity of Muslim Ummah. So 1 suggest to alI researchers specially the researchers of Islamic
studies to comprise the aII Muslims ideas with broad mind, so our struggles may become a source to bring Muslim
Ummah closer to each other and give a message of unity, реасе and harmony.
The thesis deals with its main four chapters and their sub-chapters: Frist Chapter is containing complete definition of
lstishab in the light of scholars of both sects and compression between the views of them. Second Chapter contains the
Arguments of scholars from both sects on the Hujiayat- e-lstishab (acceptance) in the light of HoIy Quran, Sunnah, Ijma,
and AqI and contrast between them. Third chapter is containing arguments of the Munkeren-e-Istishab (one who rejects
Istishab) from the scholars of both sects and contrast the views from both of them on the acceptance and rejection of
Istishab. Last chapter is focusing on an overall view of Istishab from the HoIy Quran, Sunnah and Aql, some important
topics of Istishab and the views of scholars on it. At the end the thesis leads to its consequence that lstishab is an
accepted rule of Islamic jurisprudence in all Islamic sects in the Iight of НоІу Quran, Sunnah, Ijma and Aqal, but the
lstishab is neither designated as a permanent rule nor designated a source for estaЫishing new rules. Hopefully, this
kind of research can provide a base to bring peace and harmony among the various segments of the society.