ڈاکٹر شوقی ضیف
۱۴، ۱۵؍ مارچ ۲۰۰۵ء کو شعبہ عربی علی گڑہ مسلم یونیورسٹی میں ’’دوسری جنگ عظیم‘‘ کے بعد ’’عربی ادب کے نئے رجحانات‘‘ کے عنوان سے ایک نیشنل سمینار ہوا جس کی روداد اپریل کے معارف میں شایع ہوچکی ہے، اس کے لیے راقم نے ’’ڈاکٹر شوقی ضیف: افضل العلما مولانا محمد یوسف کو کن کی نظر میں‘‘ کے عنوان سے مضمون لکھا تھا جس کو ۱۵؍ مارچ کو سمینار کے صبح کے اجلاس میں پڑھا، اسی روز شام کو پہلا اجلاس پروفیسر سلیمان اشرف (دہلی) کی صدارت میں شروع ہوا تو انہوں نے یہ افسوسناک اطلاع دی کہ ابھی خبر ملی ہے کہ ۱۱؍ مارچ بہ روز جمعہ ڈاکٹر شوقی ضیف کا انتقال ہوگیا، اسی وقت تاثراتی تقریریں ہوئیں، تعزیتی تجویز منظور کی گئی اور ڈاکٹر صاحب کے لیے دعائے مغفرت کی گئی۔
سمینار کے مندوبین کو شعبہ کی جانب سے جو کتابیں دی گئی تھیں ان میں ’’مجلۃ المجمع العلمی الہندی‘‘ کاتیئیسواں شمارہ بھی تھا، اتفاق سے اس میں بھی ڈاکٹر صاحب پر ایک مقالہ شامل تھا، اس سے اپنے مضمون میں کسی قدر اضافہ کر کے معارف کے قاریین کی خدمت میں پیش کررہا ہوں۔
ڈاکٹر شوقی ضیف بیسویں صدی کے عربی زبان کے مشہور مصنف اور بلند پایہ محقق و نقاد تھے، وہ جنوری ۱۹۱۰ء میں مصر کے ایک گاؤں ’’اولاد حمام‘‘ میں پیدا ہوئے، ان سے پہلے ان کے دو بڑے بھائی ایام شیر خوارگی ہی میں فوت ہوگئے تھے، اس لیے جب یہ پیدا ہوئے تو ان کے والدین کو بڑی خوشی ہوئی۔
ڈاکٹر صاحب کا پورا نام احمد شوقی عبدالسلام ضیف تھا، ضیف ان کے خاندان کا لقب اور عبدالسلام والد کا نام تھا، ان کا اصلی نام احمد شوقی تھا مگر وہ اختصار کے خیال سے اپنے کو صرف شوقی ضیف لکھتے تھے، یہی ان...
In the post-industrial revolution world, social change is often studied and understood in the context of change in means of production, mobility, urbanization and change in the constitution of workforce. Role of ethical values is generally confined to personal conduct and manners. Industrial society is supposed to have its own work ethics which may or may not agree with personal ethics and morality. Ethics and morality are generally considered, in the Western thought, as a social construct. Therefore, with the change in means of production or political system, values and morality are also expected to be re-adjusted in order to cope with the changed environment. Sometimes a totally new set of values emerges as a consequence of the change in economic, political, or legal set up. The present research tries to understand the meaning and place of these values in a global socio-cultural framework. Relying essentially on the divine principles of the Qur'ān it makes an effort to understand relevance of these universal and ultimate principles with human conduct and behavior in society. It indicates that essentially it is the core values, principles, or norms which guide human beings in their interpersonal, social, economic and political matters. Islam being a major civilizing force, culture, and the way of life, provides values which guide both in individual and social matters. The values given by the Qur’ān and the Sunnah are not monopoly of the Muslim. These values are universal and are relevant in a technological society.
Cockfighting chickens (Aseel) are popular in Pakistan primarily for their fighting behavior, good quality meat and as an attractive household bird. Seals depicting domestication of cockfighting chickens in Pakistan is as old as 2500 BC. Nevertheless, the exact origin of these chickens in Pakistan is not yet known. Pakistan is home to an estimated four to seven distinct varieties of cockfighting chickens. This study aimed to understand the phenotypic and genotypic diversity of Pakistani indigenous cockfighting chickens (ICC). For this purpose, a total of 185 samples of Pakistani ICC were obtained and evaluated for both phenotypic and genotypic diversity. The phenotypic data obtained were evaluated for both qualitative and quantitative characteristics of cockfighting chickens. Qualitatively, Aseel chickens were characterized by red, black, white, and wheaten plumage; yellow and brown shank; yellow beak with black patches; small earlobes; pea comb; yellow eye color and minimal wattles. Overall, the Aseels displayed great diversity with respect to its plumage. Quantitatively, Mianwali Aseel showed significantly lower estimates of mean body weight and body circumference than all other studied varieties (p≤0.05). Contrastingly, Kulung and Sindhi Aseels showed significantly higher estimates (p≤0.05) of mean body weight compared to all other Aseels. Mean breast widths, keel lengths, pelvis lengths and body circumferences did not showed any significant difference among the studied varieties (p≥0.05). Interestingly, Mianwali Aseel showed significantly higher estimates of mean drum length than Mushka, Sindhi, Kulung and Peshawari Aseels. Furthermore, mitochondrial DNA (mtDNA) hyper variable region (HV1) was sequenced to understand the phylogeny of ICC populations. Median-joining networks and Neighbor-Joining (NJ) trees were constructed by the 43 haplotypes which were generated from 38 polymorphic nucleotides sites. As a result, four distinct haplogroups (A, B, C, D) were emerged. Collectively, haplogroup D showed highest diversity (81.6%) followed by haplogroup A (15.1%), B (2.7%) and C (0.5%). Phylogenetic analysis of the data revealed that ICC and Gallus gallus murghi shared hyplogroup D. Likewise, the haplotype and nucleotide diversity ranged 0.643-0.909 and 0.00585-0.01575, respectively. The overall, high genetic diversity among individuals of ICC populations was noticed 91.52%, thus showing least genetic differentiation among the sub-populations (8.48%). Statistical tests showed extensive population expansion within the ICC population. Thus, our results showed that Pakistan, like Indian subcontinent and Southeast Asia, might have been one of the centres for domestication for cockfighting chickens. A South to North declining trend of haplogroup A in our data indicates the emergence of this haplogroup A towards Southern Pakistan in the recent past. Moreover, comparison of our data with other studies around the world showed significant variations, which could be attributed to the underlying differences in the geographies, selection pressures, regional practices within each country and multiple origin of cockfighting chickens over the world. Dispersal of cockfighting chickens around the world reflects the past trading routes between human communities and civilizations.