دل محمد دلشاد (۱۸۰۰ء پ) گلی حکیماں محلہ سیداں (کوچہ بند) پسرور میں پیدا ہوئے۔ آپ اپنے فارسی اشعار میں ایک جگہ اس کی طرف اشارہ بھی کرتے ہیں :
یکے دو دست عجب تال آپس شش پہلو بشش جہات بہ پنجاب گو کہ ثانی آں است
دلیل شادی دلشاد نام ایں شہراست کہ پر سرور طرب بخش عالم دل و جاں است (۱۱)
آپ فارسی اور اردو کے بہترین شاعر ہونے کے علاوہ عالمِ دین بھی تھے۔ دلشاد کے کلام میں حد درجے کی پختگی اور سادگی عیاں ہے۔ وہ اپنی تشبیہات اور استعارے حالاتِ حاضرہ اور دیگر نشیب و فرازِ حیات سے اخذ کرتے ہیں۔ ان کے کلام میں بے حد جاذبیت اور شرینی موجزن ہے۔ اُن کا زیادہ کلام قصائد اور غزلیات پر مشتمل ہے۔
قاضی عطاء اﷲ اپنی کتاب ’’شعرائے پسرور‘‘ میں دلشاد کے بارے میں رقمطراز ہیں:
دل محمد دلشاد پسروری انیسویں صدی کے معروف فارسی اور اردو شاعر ہیں۔ آپ نے متداولہ علوم و فنون اغلباً سیالکوٹ جیسے علم و حکمت کے شہر سے حاصل کئے۔ منطق ‘ سلوک‘ اخلاق‘ فقہ اور شعری علم میں کمال حاصل کیا۔ (۱۲)
مذکورہ بالا علوم میں مہارت دلشاد کے ایک فارسی شعر سے واضح ہوتی ہے:
از علم شعر و منطق‘ فقہ و سلوک و اخلاص دارد تمام لیکن دلشاد زر نہ داد (۱۳)
آپ کا زیادہ تر اردو کلام مفقود ہے۔ مختلف اردو تذکروں میں آپ کا کلام ملتا ہے۔ آپ کا فارسی دیوان ادارہ تحقیقاتِ پاکستان دانشگاہ پنجاب لاہور نے ۱۹۷۰ء میں شائع کیا۔ (۱۴) عشقِ مجازی‘ محبوب کی بے اعتنائی‘ بے وفائی‘ عشوہ وغمزہ وادا دلشاد کی اردو غزلوں کے موضوعات ہیں۔ حافظ محمود شیرانی نے اپنی تالیف ’’پنجاب میں اردو‘‘ میں دلشاد کی چند غزلیں نقل کی ہیں۔ ان اشعار میں دلشاد اپنے محبوب سے شکوہ کرتے نظر آتے ہیں۔ کلاسیکی اردو شاعری کے روایتی محبوب کی طرح...
Abstract By preserving and narrating hadīth, a chain of narrators was started to maintain its authenticity. When the experts of hadīth realized that some unreliable transmitters might try to fabricate Hadīth, this work started more systematically. Even the chain gradually attained such importance that every Muhaddīth was concerned much about it. In the second century of Hijra, when the teaching and learning of hadīth became the standard of honor and great respect, some people devoted their lives to this work. They travelled to many countries of world and obtained the knowledge of Hadīth from prominent scholars of their time. Experts of Asmā-ul-Rijāl awarded them the certificate of holding the highest position of trust and credibility. The chains having such trustworthy transmitters are considered to be of higher rank than others. Among such traditions there is also one "Mālik-an-Nāfi'-an-Ibn-e-Umar". Due to the reliability of its narrators, Imām Bukhāri and many other Muhaddithīn considered it as "golden chain". When some of the Orientalists started raising objections to the Prophetic Hadīth, they criticized the narrators of the Hadīth as well. Especially the narrators who were declared trustworthy and reliable by Muslim scholars. For this, they especially criticized Abu Hūraira from among the companions and Imām Zuhri among the Successors. The chain of hadīth, (Mālik an-Nāfi' an-Ibn e Umar) “golden chain” was also seriously criticized by Joseph Schacht and Juynboll etc. In this article, a comparative study of the viewpoints of the Muhaddithīn and the Orientalists regarding the chain “Mālik an-Nāfi' an-Ibn eUmar” is presented.
This study is about exploring student leadership perceptions and practices in a private secondary school in Karachi, Pakistan. The study focuses on student leaders with the purpose to understand their perceptions of leadership as well as to understand non student leaders, who are deprived leadership opportunities. The study is to validate the findings of the student leaders' perceptions and practices of leadership. The study involves secondary student leaders, who are head boy, head girl, captain and prefects in the school. The study also looks at the principal's and the teachers' perceptions of leadership in order to understand the kind of leadership provided and how it influences student leadership practices in the school. The study also highlights the factors that promote or hinder practices of student leadership. The data was collected through qualitative research methods, including semi structured interviews, participant observation, and analysis of school documents, which articulated student leaders' roles and responsibilities. In addition, data was collected from focus group discussion with student leaders and non student leaders. The study found that stakeholders such as student leaders, non student leaders, principal and the teachers perceive leadership to be an individual possession, as something that brings power and possess particular qualities. Their perceptions identify the belief that leadership is the property of an individual, who has power and possesses particular leadership qualities. This belief can greatly influence the prevalent practices of student leadership in the school. The study also found that the practice of student leadership involves organizing and disciplining students in the school. Student leaders were exposed to classroom, as well as co curricular activities in order to develop their leadership skills. However, student leaders do not wield power and do not have voice in decision-making in the school. The study also found the influencing factors, such as school vision, home environment, parent-school partnership, and gender disparities, which can support or hinder practices of student leadership in the school.