حضرت مولانا الیاس کاندھلوی
افسوس ہے کہ ۲۱؍ رجب ۱۳۶۳ھ کی صبح کو مولانا الیاس صاحب کاندھلوی مقیم بستی نظام الدین دہلی نے چند ماہ کی علالت کے بعد بستی نظام الدین دہلی میں انتقال فرمایا، وہ اس عہد میں ان نفوس قدسیہ کی مثال تھے جن کے دم قدم سے ہندوستان میں اسلام کا چراغ روشن ہوا، ان کا وجود اس دعوی کی کہ ہندوستان میں اسلام بادشاہوں کے تیغ و خنجر کے سایہ میں نہیں بلکہ بے نوا فقیروں کے فیوض و برکات کے زیرسایہ بڑھا اور پھلا پھولا ہے، سب سے تازہ دلیل ہے، اﷲ تعالیٰ حضرت مولانا رحمتہ اﷲ کی قبر پر اپنی رحمت کے پھول برسائے۔
پایہ تخت دہلی کے اردگرد ہزاروں میواتی جن کی تعداد کم و بیش پچاس لاکھ تک پہنچ جاتی ہے، سینکڑوں برس کے شاہانہ جاہ جلال اور رعب و ہیبت کے باوجود ایسے ہی نومسلم تھے جو اسلام کے بجائے بت پرستی سے زیادہ قریب تھے اور ۱۹۰۷ء سے لے کر پچھلے آریہ فتنہ تک ان کے ارتداد کا خطرہ ہمیشہ مسلمانوں کا دامن گیر رہتا تھا، حضرت مولانا نے نہایت خاموشی کے ساتھ صرف اپنے مخلصانہ سادہ طریق اور صحیح اصول دعوت کے ذریعہ پچیس برس کی ان تھک محنت میں ان کو ان خالص و مخلص مسلمانوں کی صورت میں بدل دیا، جن کے ظاہر و باطن پر خاندانی مسلمانوں کو بھی رشک آتا ہے، رحمہ اﷲ تعالیٰ۔
(سید سلیمان ندوی، اگست ۱۹۴۴ء)
حضرت مولانا الیاس کاندھلوی
اﷲ تعالیٰ نے اسلام کی حفاظت کا وعدہ فرمایا ہے، اور حضورانورﷺ نے مسلمانوں کو یہ خوشخبری سنائی ہے کہ قیامت تک امت محمدیہ میں سے ایک جماعت حق پر استوار اور قائم اور غالب قوت کے ساتھ دنیا میں موجود رہے گی انشاء اﷲ تعالیٰ۔ اسلام کی تاریخ کا ہر...
Pakht┴n society has its own justice system which has different types of penalties and remedies to maintain the justice in the society. This study concentrates to investigate the nature of pecuniary punishment’s practice in distressing issues like killing, civil injuries and criminal offences. Perpetrators are punished to resolve the disputes. On one hand, this paper aims to find out answer to the methods of inflicting decisions in Pakht┴n’s cult and on other hand, to shed light on the legal status of arbitration regarding resolving such issues in the light of Qur’an and Sunnah. Study results illustrate that in some cases the offenders are charged in term of money to facilitate the victims, while in other cases both of the parties, perpetrators and victims, are called upon on meal for reconciliation of their dispute. Besides this, sometimes it is observed that the offenders are not only awarded pecuniary punishment but they are exiled as well.
An Analysis of English Translation of Khushhal Khan Khattak's Poetry The present study investigates the verse to verse translation of Khushhal Khan Khattak's poetry. The source text (ST) comprises of eight selected Pashto poems from the Diwan of Khushhal Khan Khattak. The translation is done into English by Olaf Caroe in collaboration with Evely Howell. The study explores the relationship between the original text and the translation in terms of equivalence which is the core concept in translation studies. It focuses on identification of the norms of translational equivalence observed in the actual practice of translation. It explores as to what extent the form and content of the original text is reproduced /transferred in the translation. The study identifies whether the translators truly understand the source text and are able to convey the author's point of view or they take liberties to adapt the translation to the linguistic and cultural system of the target audience at the expense of deviating from the intent and meaning of the original. As the nature of the study demands, the research method is based on hermeneutics which is an interpretive framework in translation studies. The analytical framework is based on Nida's principles of formal and dynamic equivalence which provide the ground for analysis of translation at both textual and extra textual levels. The study examines how the different, social, cultural and linguistic factors affect the process/ product of translation in terms of its adequacy and accuracy. Moreover, it also focuses on how far the translators' own ideologies and personal prejudices are influential in guiding them in making addition, deletion and adaptation in the source text. And, it tries to identify how far the translation carries the sense and spirit of the original. After analysing the poems it has been found that the translation exhibits equivalence at those places where the text of English translation and Pashto exhibit universal features common to both the languages. However, it has also been found that the poet's feelings, thoughts and ideology, in addition to the social and cultural context in which the poems were produced, have not been transferred in the translation. Consequently, equivalence in verse to verse translation has not been successfully achieved. The analysis has shown that the sense and spirit of the original is partially conveyed in the translation.