پہلا ستارہ
آفتاب نواب
کسی بھی فنکار کے فنی سفر کا پہلا قدم اظہار کے میڈیم کی تلاش ہے۔ اس مرحلے کا طے ہونا جز ثابت ذہنی سے تفکر کے ممکن نہیں۔ ڈاکٹر فہد ملک اس مرحلے پر مبارک باد کے مستحق ہیںکہ وہ اپنے اظہار کا ذریعہ تلاش کرنے میں کامیاب ہو چکے ہیں۔ کسی بھی زبان میں شعر اس وقت تخلیق ہوتا ہے جب وہ اتنی طاقت ور ہو چکی ہو کہ اس کے پاس رمز و ایما کے تمام وسائل آچکے ہوں اور آدمی تب شعر کہہ سکتا ہے جب اس کے اندر رمز و ایما سما سکتے ہوں، پک سکتے ہوں اور لفظوں میں ڈھل سکتے ہوں۔ فہد ملک رمز و ایما کی طرف سفر پر نکلے۔ اس کتاب میں آپ کی ملاقات جس فہد ملک سے ہو گی وہ انسان کو سہل نہیں جانتا۔ محبت کو سچے جذبے سے تعبیر کرتا ہے۔ اخلاص و رواداری ،حریت، سماجی جدلیات اور انسان کی باطنی کیفیات پر غور کرتا ہے۔ فنکار اپنی کائنات خود بناتا ہے اور فہد نے اپنے کائنات شعر میں بنانے کا فیصلہ کیا ہے جس کا پہلا ستارہ یہ کتاب ہے۔
اس کتاب میں کرافٹ کی طرف متوجہ ہونے ، فکر کو خاص سطح تک لے جانے کی کاوش کے نقوش ملتے ہیں۔ اس امر کو مدِ نظر رکھتے ہوئے یہ کہا جاسکتا ہے کہ فہد ملک آئندہ وقت کا دل پذیر صاحبِ سخن ہے۔
Here are two opposing views of scholars and different religions regarding the permission or non-permission of war on the basis of honor and lawfulness of human life. The Hindus and Jews legalize war, whereas the Buddhists and Christians consider it illegal. Islam follows the middle path and attributes the legality of war to its purpose because only the purpose tells the righteousness or wrongfulness of any deed. Islam has prevented from all those purposes that eliminate the cause of Allah Almighty from war. Islam does not legalize war for any worldly purpose so the pursuit of fame, kingship, booty, conquering another land or national or personal revenge is not legal. Jihad has been enjoined for the elimination of hurdles in the path of Allah. It clarifies the policy of Islam that war is not an end but it is a means to an end. Today the west is doing propaganda against Islam that Islam spread through sword and the concept of jihad is being related to terrorism. The purposes of jihad should be kept in mind in order to understand the philosophy of jihad. The aim of this paper is to highlight the purposes of jihad and its importance. Views of various scholars have been observed in this study along with references from Quran and Hadith.
In this dissertation we propose to undertake a comparative analysis of the cosmological doctrines of Eriugena and Ibn ‘Arabi> in order to show that in spite of belonging to different religious, historical and geographical contexts, their views show remarkable similarities on the concept of God, nature and man and their correlation. Their conceptions of totality and its division are similar, while Ibn ‘Arabi>’s picture is more comprehensive in view of his accommodating absolute not-being. Both connect ontology with intelligibility and present perspectival ontologies. Eriugena and Ibn ‘Arabi> alike extend the term “God” to include “theophanies.” They are agreed on Divine unknowability, self-creation and they both synthesize negative and affirmative theologies. However, in view of their different conceptions of “knowledge” they disagree on the possibility of Divine Self-knowledge. Eriugena''s “primordial causes” which mediate God and creation, are shown to be functionally similar to Ibn ‘Arabi>’s “fixed entities” and the ontological status of both is similar. However, the former are contained within the Logos while the latter are not contained within the Perfect Man. We argue that the way Eriugena and Ibn ‘Arabi> relate the world to God is similar by showing resonance between Eriugena’s notion of “participation” and the doctrine of “Divine roots” we reconstruct from scattered passages of Ibn ‘Arabi>’s magnum opus . We also show that Eriugena’s understanding of “theophany” is completely in line with Ibn ‘Arabi>’s view of the nature of al-tajalli> . Our exposition of the Divine roots theory also includes a discussion of Ibn ‘Arabi>’s views on the relationship between God and ten categories which he, unlike, Eriugena, connects ontologically to the Divine nature. Finally, we show how, on the one hand, Eriugena and Ibn ‘Arabi> alike relate man to Godix via the notion of imago dei , on the other, they relate man to the created nature by viewing nature to be contained by man. It is shown that Eriugena and Ibn ‘Arabi> agree not only on broader outlines but in certain important details as well, for instance, the way they understand the meaning of human deiformity is same. On the methodological side, the most prominent feature that is shared by these two philosophers is their keenness to relate philosophical doctrines and notions to their respective Scriptures. We observe, however, that whereas Eriugena’s interpretation of the Bible seems in most of the cases to be allegorical and arbitrary, when Ibn ‘Arabi> interprets the Qur’a>n he is extremely careful regarding its letter and offers his creative interpretation more often than not within the interpretational space allowed by the text itself. Another methodological insight that is common to both is that instead of aligning themselves with extreme positions on most of the important questions, they usually prefer midway house standpoints which enable us to see the pros and cons of all options. We conclude by making a case for the importance and practical relevance of the results of our comparative analysis. We argue that by considering the world to be a theophany and contained within man who is created upon Divine image Eriugena and Ibn ‘Arabi> give us the conceptual keys to reconstruct a worldview that is based on perfect harmony between God, man and created nature and it is this view that is really needed to come to terms with the environmental crisis our world is facing. Moreover, their tendency to take middle positions and indeed the way they situate the world between absolute goodness and absolute evil offers us a cosmology of tolerance. This cosmology requires that instead of having recourse to “either/or” logic of the sword we see everything as consisting of elements of goodness and imperfection.