طرؔ نظامی(۱۹۰۹ء ۔۱۹۶۹ء) کا اصل نام خدا بخش تھا اور مضطرؔ تخلص کرتے تھے۔ مضطر پسرور میں پیدا ہوئے۔ ۱۹۳۴ء میں انھوں نے ادیب فاضل کا امتحان پاس کیا۔ ۱۹۳۷ء میں مضطر نے محکمہ تعلیم میں بطورِ اُستاد ملازمت اختیار کی ۔ (۴۶۲)آپ نے کم عمری میں ہی لکھنا شروع کر دیا۔زمانہ طالب علمی ہی سے ان کا کلام کالج میگزین میں شائع ہونا شروع ہو گیا تھا۔ (۴۶۳) انھوں نے غزل،نظم ،نعت،منظوم مکتوبات،منظوم ترجمہ،مثنوی ،مسدس،قطعہ،رباعی ،مرثیہ ،ڈرامہ ،مضمون اور مقالہ غرضیکہ ادب کی تقریباً تمام اصناف میں طبع آزمائی کی۔ ان کی تصنیف و تالیف مطبوعہ اور غیر مطبوعہ کی تعداد اکیس کتب پر مشتمل ہیں۔ ان میں سے دو پیارے نبیؐ (منظوم) اور دانش کدہ فارسی مطبوعہ ہیں جب کہ باقی تمام غیر مطبوعہ ہیں۔ ان کی تفصیل درج کی جاتی ہے۔
مضطرؔ نے ’’پیارے نبی‘‘ کے عنوان سے آسان ،سادہ اور چھوٹی بحر میں دلکش انداز میں بچوں کے لیے نبی پاکؐ کے مقدس حالات کو منظوم اندازمیں پینتیالیس عنوانات کے تحت قلمبند کیا۔یہ مجموعہ پچھتر صفحات پر مشتمل ہے۔ جو ۱۹۶۴ء کا طبع شدہ ہے۔ ’’نقشِ حیات‘‘ نظم اور غزل پر مشتمل ہے۔ جو ۱۹۶۴ء کا طبع شدہ ہے۔ ’’نقشِ حیات‘‘ نظم اور غزل پر مشتمل مضطرؔ کا دوسرا غیر مطبوعہ مجموعہ کلام ہے۔یہ مسودہ خود نوشت ہے جو ۲۷۳ صفحات پر مشتمل ہے۔ متفرق کلام ( غیر مطبوعہ) مسودہ چھپن نظموں اور سترہ غزلیات پر مشتمل ہے۔ آبِ بقا (غیر مطبوعہ) مضطرؔ کا چوتھا نعتیہ مجموعہ کلام ہے۔ یہ مسودہ ایک سو انتالیس صفحات پر مشتمل ہے۔ جس میں ایک سو ستائیس اردو نعتیں ہیں۔کاروانِ حیات (غیر مطبوعہ) مضطرؔ کا پانچواں منظوم مکتوبات کا مجموعہ کلام ہے۔ یہ مسودہ ایک سو ترانوے صفحات پر مشتمل ہے۔ منظوم مکتوبات پچاس شخصیا ت کو لکھے گئے ہیں ۔ابوالاثر حفیظ جالندھری ،ڈاکٹر سید عبداﷲ اور مضطرؔ کے شاعری کے استاد عبداللطیف تپش بھی ان علمی و ادبی شخصیات میں شامل ہیں...
The Mohkam and Mutashabeh is a renowned terminology of the Quranic Sciences and commentators of the Holy Quran described it in details, according to root words of Mohkam, it means Stopping and perfecting the things, this basic meaning can be seen in all the types and variations of this word. On the other hand we have the word Mutashabeh which root meaning is complication and unclearness. If we discuss both of the words as a terminology of the Quranic sciences, we can define Mohkam as “one which define itself without any other thing” or “one which has no need to be defined by something else” and Mutashabeh is “one which can’t define itself and need to be explained by someone else”. We will move on to discuss both terms in Holy Quran as a terminology to describe its multiple variations in the Holy Quran, its types and further we will discuss that why the Holy Quran contains both terms, in other words, we can say which are the logics and reasons of including Mutashabeh verses in the Holy Quran. In addition, we will mention the point of views of various renowned commentators and fields experts which give us a clear and sound concept about both of the terms.
This study explore the impacts of religious extremism on Pashtun nationalism in Khyber Pakhtunkhwa. In this thesis, the scholar understand that there is dearth of literature on religious extremism and its Impacts on the Pashtun community. Furthermore, the scholar suggests that the literature on the conflict of religious extremist and Pashtun nationalist forces in Pakistan in generally and Khyber Pakhtunkhwa particularly amidst heavy debates on the conflicts among the two groups. The scholar oppose that the conflict between religious extremist and Pashtun nationalist forces directly impacted the Pashtun identity and culture in various fields. For the case of Pashtun nationalism in Khyber Pakhtunkhwa, the scholar contended that since Afghan war till today the support of religious extremist and militants badly hurt the „Pashtunwali Code‟. Though, the cultural identity and Pashtunwali were not ended, but seriously suppressed from the last four decades. The forcefully injected ideology of religious extremism was not accepted to the Pashtun community and they show strong resistance from time to time against these heinous and self-made ideas and thinking. Thus, the scholar refute either of the two contesting arguments in the literature, one arguing that the impact of religious extremism on Pashtun identity results in softening or hardening of Pashtun culture and identity, while the other argues for no impacts on Pashtun identity. The scholar argue that such different and multiple impacts can also be witnessed on different aspects of Pakistani national identity where national identity is neither lost nor reaffirmed. In this context, the scholar suggest that Islam (religion) is a religion of peace and humanity but why it became a source of destruction for Pashtun nationalism. Moreover, on one side the Pashtun sacrifices their live for peace, stability and interest of the state, on other hand the state is not ready to hug Pashtun community. The establishment of Pakistan with alliance of other countries imported war on Pashtun populated areas for the last forty years, but still they are deprived of their basic necessities and fundamental rights. The extremist and nationalist forces remained always in conflict to each other due to their different of opinion. The scholar argued and mentioned all the causes for promotion of extremist elements and for decline of Pashtun nationalism. The Pashtun nationalism emerged with heavy force after 2015. People started resistance against the extremist forces as well showed serious grievances over the establishment support to these elements. Methodologically, the study is based on ethnographic field work, consisting more than 20 expert and in depth open-ended, semi structured interviews from experts.