الباب الثاني: الشاعرۃ نازك الملائکۃ
سنتحدث في ھذا الباب عن رائدۃ الشعر العربي الحر نازك الملائکۃ منذ ولادتھا إلی وفاتھا وما قدمت من أعمال أدبیۃ وشعریۃ وعلمیۃ، وأسلوبھا وکیف کانت بدایۃ نظمھا وما ھي أھم مؤلفاتھا وأشھر دواودینھا، وهي شاعرة عربية من دولة العراق ، عراقية الأصل ، وأشعارها معروفة بالحزن وقد خترت هذه الشخصية العظيمة مقارنةً مع بروين شاكر باكستانية الأصل ، لأن بروين شاكر أيضاً معروفة بأشعارها الحزينة فهناك تشابه بينهما في أمور كثيرة . والآن سنتعرف على نازك الملائكة.
Education is a series of processes of human empowerment towards maturity, both intellectually, mentally and morally, to carry out the humanitarian function carried as a servant (abd) in front of his Khaliq and as a "preserver" (caliph) in the earth. The position of contemporary education in the midst of the spirit of national education reform, of course it is necessary to look at the meaning and role of contemporary education in this national life. Similarly, in order to find a new paradigm of contemporary education, it should begin with the existence of Islamic education in the history of national and state life. And in developing the quality of contemporary education, of course it is necessary to pay attention. First, education is increasingly demanded to appear as emerging in the development of the quality of human resources (output of education). Second, in the perspective of the world of work, an orientation to real abilities (what one can do) that can be displayed by very strong education graduates Third, as a result of globalization.
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.