المبحث الأول: أصلها ونسبها
وُلدت بروین شاکر في بیتِ عزِ وشرفٍ وأصل أجدادھا من الھند، وھي من بیتِ علم وثقافۃ وشعر وأدب، فقد تعلّم جد الشاعرۃ (پروین شاکر) السید أبو الحسن في (پٹنہ) بتنہ في مسجدِ شمس الھُدیٰ[1]، وکان لہُ ثمانیۃ أولادٍ وبنتان، وکان والد بروین شاکر أصغر أولادہِ، وھو شاکر حسین، وکان یحب الشعر منذ صغرہ، ثم انتقل شاکر حسین من بتنہ إلی کراتشي، یبحث عن مستقبل رائعٍ، ثمّ تزوج بفتاۃٍ إسمھا أفضل النساء وھي والدۃ بروین شاکر[2]۔
ولادتها
ولدت لسید شاکر حسین إبنتُہ الأولی في 12 مارس 1950م التي سماھا نسرین[3]، وفي 24 نوفمبر 1952م ولدت ابنتہُ الثانیۃ والتي سُمیت ب (پروین بانو)[4]، وبعدھا نسبتاً إلی أبیھا سمیت ب(پروین شاکر) وأسمھا في شھادۃ الماجستیر (پروین بیگم)[5]، وأھلھا کانوا یسمونھا بالمحبۃ والدلع ب(پارو). تقول ھي بنفسھا أن (پارو)، و (پارا) أسماء الدلع والدلال کانوا أھلی یسمونی بھا (Nick Name)[6]۔
تعلیمها
کان تعلیم بروین شاکر الإبتدائی في(حي الرضویۃ) في (المدرسۃ الإسلامیۃ) في کراتشي مع شقیقتھا نسرین، أمّا بروین فکانت طالبۃ مجتھدۃ منذ طفولتھا، فقد سُجّلت في المدرسۃ في الصف الثالث ولکن بجھدھا ومحاولتھا ألحقت بأختھا نسرین في الصف الخامس۔
بعدما أکملت الشاعرۃ دراستھا الإبتدائیۃ ألحقت بمدرسۃ في (Sun rising school) [7] ثم أخذت الشاعرۃ تشارک في مختلف العلوم والمسابقات بجانب دراستھا وتفوقھا الدراسي، المسابقات المختلفۃ والمباحثات أضافت في فھمھا وفطانتھا وأیضاً شارکت في الأعمال الأدبیۃ المدرسیۃ مما ساعدھا علی زیادۃ ثقافتھا وأدبھا۔
ثم بدأت الشاعرۃ تُطالع کتب الأدب والمذھب والقصص الدینیۃ وقد فازت في ھذہ المدرسۃ بجائزۃِ في...
The Holy Quran Says: “Indeed in (the life of) the Messenger of Allah (Muhammad SAW) you have a good example to follow” (Al-Ahzab: 33/21). The present article shows that “the good example” of the Prophet (SAW) encompasses different aspects of human life including family and social one. The article brings to light that as a guardian of the household; the Prophet (SAW) sincerely looked after the daily needs of his family members and also took full care of guiding them in religious matters. He was habitual of doing his own works and sharing the burden of his family in domestic works. He gave preference to the needy among the companions (particularly Ashab-i- Suffah) over his family members in giving assistance for meeting the day-today requirements. With regard to the social life of the Prophet (SAW), the article discusses in detail that with multifarious duties, how he used to fulfill his social responsibilities regularly and faithfully. The author mainly emphasizes the active participation of the Prophet (SAW) in the collective works with his companions, strictly adhering to the principle of equality and desiring no distinction for himself while doing works. The article further takes into account the ideal practices of the Prophet (SAW) with regard to attending to the needs of poor, distressed and grieved persons without any discrimination between Muslims and non-Muslims. It also comes to light that the Prophet (SAW) was quite generous towards guests and sympathetic to patients including Muslims and non-Muslims. His mingling and associating with common people and attending to their problems of varied nature was also a striking feature of his social life. Moreover, it was also shown in the article with reference to the authentic sources, that the Prophet (SAW) was great helpful and cooperative particularly for the people of the weaker sections of society including slaves, servants, orphans, widows and disabled persons. In the light of the noble practices of the Prophet (SAW), this was highlighted by the contributor in the different parts of the article that he had left ideal examples of gentleness, justice, equality and transparency in dealing with people in social life and discharging his duties as the Prophet and head of the state. In fact, the total conformity (mutabaqat) between his sayings and practices was a shining example of his high character which had left a great and lasting impact on the society through ages and also contributed to make him the greatest personality of the world. It was observed by the author in the conclusion that the life of the Prophet (SAW) has been ideal from every aspect of human life. His Uswah-i- Mubarakah regarding social life has great importance from the point of view that it is mostly related to the fulfillment of human rights, particularly behaving and dealing with the people different shades. Of course, taking care and fulfillment of human rights is full of difficult trials and complicated problems especially in the present days. So, the Sirah of the Prophet (SAW) is quite relevant to tackle the problems of social life, as well as great useful for bringing reform in the decaying society of modern period.
The concept of fuzzy fractional differential equation (FFDE) was introduced by Agar- wal, Lakshmikantham and Nieto [1]. We develop this concept of fuzzy fractional dif- ferential equation and obtain some results about existence and uniqueness of solution of FFDE. In the second chapter we recall some basic knowledge of fuzzy calculus and frac- tional calculus. In third chapter we introduce the concept of Riemann-Liouville integral and Riemann-Liouville derivative for fuzzy functions. Fuzzy derivative is consider in the Seikkala sense. Moreover we give the new results about the properties of fuzzy frac- tional integral and fuzzy fractional derivative. Further, we study the existence and uniqueness of the solution for a class of fractional differential equation with fuzzy ini- tial value. The fractional derivatives are considered in the Riemann-Liouville sense. In fourth chapter we establish that fuzzy fractional differential equation is equiv- alent to the fuzzy integral equation and using this equivalence we prove the existence and uniqueness of solution of fuzzy fractional differential equation. Fuzzy derivative is considered in the Goetschel-Voxman sense. Also the applications of the existence and uniqueness theorem has been given. In fifth chapter we present results regarding the existence of the solutions of fuzzy fractional integral equations (FFIE). We prove the existence of the solutions of FFIE under compactness type conditions using the Hausdorff measure of noncompactness. Also we prove an existence result without using noncompactness measure. For this we use a variant of the Schauder fixed point theorem in fuzzy metric space.