حد ایک کثیر المعنی لفظ ہے ۔ ماہرین لغت ، محدثین اور فقہائے کرام نے اس کے کئی معنی بیان کیے ہیں ، جیسا کہ مشہور لغت دان ابن فارس(م:395ھ) حد کی تعریف بیان کرتے ہوئے لکھتے ہیں
"الحد: الحاء والدال أصلان: الأوّل المنع، والثاني طَرَف الشيء.فالحدّ: الحاجز بَيْنَ الشَّيئين. وفلان محدودٌ، إذا كان ممنوعاً. و"إنّه لَمُحارَفٌ محدود"،كأنه قد مُنِع الرِّزْقَ.ويقال للبوَّاب حَدّاد،لمنْعِه النَّاسَ من الدخول۔"1
"مادہ " حا اور دال " اس کی دو اصل ہیں پہلے کا معنی ہے روکنا اور دوسرے کا معنی ہے کسی شے کا کنارہ ، پس حد کا معنی ہے دو چیزوں کے درمیان آڑ ۔ جیسے کہا جاتا ہے کہ "وفلان محدودٌ "جب کہ اس شخص کو روک دیا گیا ۔ " إنّه لَمُحارَفٌ محدود "جیسا کہ وہ رزق سے روک دیا گیا ہے اور دروازے پر کھڑے ہونے والے کو حداد کہا جاتا ہے اس لیے کہ وہ لوگوں کو اندر آنے سے روکتا ہے۔ "
حد آڑ کے معنی میں بھی استعمال ہوتا ہے، جیسا کہ ابن منظور افریقی (م:711ھ)نے بیان کیا ہے
"الحَدُّ الفصل بين الشيئين لئلا يختلط أَحدهما بالآخر أَو لئلا يتعدى أَحدهما على الآخر وجمعه حُدود وفصل ما بين كل شيئين حَدٌّ بينهما۔"2
"حد دو چیزوں کی درمیانی آڑ کو کہتے ہیں تاکہ دونوں آپس میں خلط ملط نہ ہو جائیں۔ یا ان دونوں میں سے ایک دوسری پر زیادتی نہ کرے اور حد کی جمع حدود ہے۔ دو چیزوں کی درمیانی آڑ ان کے لیے حد ہوتی ہے۔ "
لفظ حد بطور روکنا بھی لیا جاتا ہے، راغب ا صفہانی(م:502ھ) اس حوالے سے بیان کرتے ہیں
"الحد الحاجز بین الشیئین الذی یمنع اختلاط احدھمابالاخر۔"3
" حدسے مراد وہ شے ہے جو دو اشیا کو باہم ملنے سے روک دے۔ "
دو چیزوں کی درمیان آڑ کو حد کہتے ہیں ، جیسا...
In this universe, there are countless blessings of ALLAH almighty. All the above among these blessings is the way of guidance chosen for the mankind. The way which is close to the human nature and easily understandable. In this way, ALLAH the merciful sends his messenger and a divine text as well. There is no discrimination between dark and light, human and animal, good and evil before the arrival of the prophets. The souls of the human beings are at thirst for knowledge or spiritual light and the prophets quenched this thirst. This paper explores all the aspects of prophecy aimed values, specification, need, Norms, sayings, Biography with reference of the Tarjuman ul Quran literature.
This thesis is a research manifestation on a great and unique manuscript of Arabic rhetoric entitled: AL-FATH UL MUHAMMADI FI ILM BADEEI WAL BYAN WAL MAA’NI written by SHAIKH EESA AL BURHAN PURI who was an eminent scholar of the Sub continent in Sixteenth Century (1031 A.H.). Shaikh Eesa concentrated on more than fifty books written on this topic mainly by the subcontinent writers, all mainly pivoted on the Quranic Sciences and its modes and styles, like Eloquence, maxims and idiomatic expressions and even the poetry of the ancient Arabs. I strated the research work on this manuscript at the time when I was admitted in Punjab University as a Ph.D scholar in Arabic Department in 2008 and completed this research work in 2015. Keeping in view the above, under the kind but vigilant guidance of advisor from Arabic Department Prof. Dr. Khaliq Dad Malik, chairman Arbic Department; really a man of parts and prestige, I got a golden opportunity to further navigate and explore the gems of knowledge. The research work is done schematically. This thesis is divided into three chapters. The first chapter is about the life and literary services of Shaikh Eesa. This chapter is then sub-divided into two sub sections; one is devoted to the life of Shaikh Eesa and the section portion is an introduction to Shaikh Eesa’s other books on various topics. The second part of my thesis introduces the significance of the manuscript and also describes the rhetoric books in the sub-continent. For it, I also divided the second part of the thesis into two sub-portions. One talks about the eloquent qualities of the manuscript itself and the other portion is like a review of the rhetoric and the books written on the Quranic Eloquence in the subcontinent. The third chapter of thesis is devoted to the edition, research and contents along with the bibliography of the manuscript under my research. Hence the Arabs have rendered unique and unlimited services in the fields of Rhetoric and Eloquence but I found that our Muslim scholars of the sub-continent are also much ahead in such services, even acknowledged by the Arab world but unfortunately, the preservation is neglected. Now, the universities are playing a vital role to promote and preserve such writings for the benefit of the whole humanity. In this regard I also selected a manuscript which is a greatest and splendid work of Shah Eesa Burhanpuri which belongs to 11th hijry. So that the educated people of subcontinent and other countries could take benefit from this manuscript. Because no work has done on this manuscript before it. I am much hopeful that this dissertation will definitely appease the hunger and thirst of the real knowledge searchers of the Quranic Sciences but would also help a common man to aspirate knowledge and understand a know-how of the Quranic supremacy. Moreover, my thesis effort would also attract the others to further promote and outpoint the significance of such topic like Quranic Eloquency and the other relevant divinic literary qualities of the Holy Quran. May Allah Almighty accept my effort. (Ameen)