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Home > برما میں بدھ مسلم تعلقات، مسائل، اثرات اور ان کا تدارک: اسلام و بدھ مت کی تعلیمات اور عصری قوانین کے تناظر میں۔

برما میں بدھ مسلم تعلقات، مسائل، اثرات اور ان کا تدارک: اسلام و بدھ مت کی تعلیمات اور عصری قوانین کے تناظر میں۔

Thesis Info

Author

ابراراللہ

Supervisor

ارم سلطانہ؛ ریاض احمد سعید

Program

PhD

Institute

National University of Modern Languages

City

اسلام آباد

Degree Starting Year

2017

Language

Urdu

Keywords

بدھ مت , برما

Added

2023-02-16 17:15:59

Modified

2023-02-16 22:08:49

ARI ID

1676730294491

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مولوی محمد فیروز الدین ڈسکوی

مولوی محمد فیروز الدین ڈسکوی (۱۹۰۷۔۱۸۲۴) کا عرصہ حیات انیسویں صدی کے نصف آخر اور بیسویں صدی کے پہلے عشرے پر مشتمل ہے۔ وہ بیک وقت مفسر قرآن مجید‘ قواعد نویس‘ لغات نویس‘ سیرت و سوانح نگار‘ معلم‘ مذہبی عالم اور اردو پنجابی کے قادر الکلام شاعر تھے۔ آپ سیالکوٹ کی تحصیل ڈسکہ کے محلہ ٹھٹھیاراں میں پیدا ہوئے۔(۳۲) مولوی فیروز الدین انجمن حمایتِ اسلام کے سرگرم کارکن تھے۔ اکثر انجمن کے جلسوں میں شریک ہوتے۔ ماہانہ چندہ دیتے۔ انجمن کے تیسرے سالانہ جلسے‘ منعقدہ 25تا 27 فروری 1888ء میں سیالکوٹ سے جو لوگ شریک ہوئے ان میں مولوی صاحب موصوف ‘ شیخ محمد اقبال (علامہ اقبال جوان دنوں سکاچ مشن کے طالب علم تھے) کے علاوہ دیگر اصحاب بھی شامل تھے۔(۳۳)

 مولوی صاحب انجمن کے جلسوں میں نظمیں بھی پڑھا کرتے تھے۔ مئی 1894ء میں انہوں نے نظم ’’مسدس اصلاح قوم کی تحریک‘‘ جلسے میں سنائی۔ نظم کے چھتیس بند تھے۔ نظم جون 1894ء کے شمارے میں شائع بھی ہوئی۔(۳۴)

انجمن کے تیسرے سالانہ جلسے منعقدہ 24تا 27فروری 1888ء میں بھی انہوں نے ایک نظم سنائی جس کا پہلا بند یہ تھا:۔

کیوں نہ ہو آج گلستاں شاداب                     ہوں نہ گلہائے بوستاں شاداب   

کیوں نہ ہو گلشن جہاں شاداب                     ہو نہ فرحت سے باغباں شاداب 

جلسہ ہے انجمن کا سالانہ                              دور ہے اس چمن کا سالانہ             (۳۵)

 مولوی فیروز الدین ڈسکوی رفاہی کاموں میں بھی حصہ لیتے تھے۔ سیالکوٹ میں آپ نے انجمن اسلامیہ کی بنیاد ڈالی جس کی زیرِ نگرانی بعد میں تعلیمی ادارے بھی قائم ہوئے۔(۳۶) انجمن اسلامیہ سیالکوٹ کا قیام 1890ء کے اوائل میں ہوا۔1894ء میں انجمن اسلامیہ سیالکوٹ نے سرسید اور مولوی نذیر احمد کی آمد کے انتظامات کئے لیکن وہ سیالکوٹ نہ آ سکے(۳۷)

مولوی فیروز الدین ڈسکوی قادر الکلام شاعر...

The Rise of Greek Philosophy in the Muslim World and Imam Ghazali’s Tahafat-ul-Falasafah (An Analytical Study)

Imam al-Ghazali has criticized not the logical principles but their misuse and incompetence of philosophers. In addition, Imam al-Ghazali's objective position on philosophy and science in the objectives of the philosopher is highlighted that he had no problem with mathematics and in his view the difference in logic is actually the terminology. Imam al-Ghazali's personality has been debated in various contexts in the context of religion, philosophy and science, and even today new aspects of it keep coming to the fore. The reason for this is on the one hand Imam Sahib's intricate personality and on the other hand Imam Sahib's versatility. Modern studies have made Imam al-Ghazali an enemy of philosophy and science. Along with Orientalist wisdom, modern Islamic scholars also studied Imam al-Ghazali on the methodology of Enlightenment, due to which they too came to the same conclusion that Imam al-Ghazali is the biggest obstacle in the way of philosophy and science in Islamic civilization. Following in his footsteps, our traditionalist scholars now present Imam al-Ghazali as the victorious philosopher. No, but absorbed it. In this article, we have tried to make it clear that integration is a prominent element of Ghazali's philosophy of thought. Rejection of philosophy has become the identity of Imam Ghazali while passion for philosophy is a sign of his greatness of thought. Imam Ghazali's critique of Tahafat-ul-Falasfa defines the nature and scope of this critique. The main target of Imam Sahib's criticism was the theological conclusions of Muslim philosophers which contradicted the basic tenets of Islam. In addition, Imam al-Ghazali's objective position on philosophy and science in Maqasid al-Falasfa highlights that he had no problem with mathematics and in his view the difference in logic is in fact terminology. There is truth and falsehood in physics. We have to think about it. Yes, there is a lot of falsehood in theology. Imam al-Ghazali is the guarantor of the life of philosophy in theology. This article examines in detail the nature of the relationship between Imam al-Ghazali and philosophy, and how philosophy has influenced Imam Sahib's overall thought. The influence of philosophy on his theology, ethics, theology and principles of jurisprudence has been highlighted. At the same time, the effects of Imam Ghazali on philosophers and philosophers on Imam Ghazali are also presented with examples.

Synthesis, Characterization and Bioassay of Some Antimony V Organometallics

To better understand the biological/medicinal potential of the antimonial agents we synthesized complexes of pentavalent antimony with a variety of aliphatic, aromatic and heterocyclic carboxylic acids of established biological importance. Different series of antimony(V) organometallics of the general formula [M(O 2 CR) 2 R'' 3 ], where M = Sb, R = pendent groups of carboxylate moiety, and R''= aryl, p-tolyl, o-tolyl, m-tolyl, cyclohexyl, benzyl and 2,5-dimethylphenyl. These complexes have been synthesized, purified and characterized by m.p., elemental analysis, FT-IR, multinuclear ( 1 H, 13 C) NMR spectroscopy and single crystal X-ray diffraction analysis. The structural analysis reveals that these complexes are mononuclear in solution and solid state. In these metallic species, the carboxylates ligands bind to the antimony(V) atom using oxygen atoms and occupy axial position.The spectroscopic data suggest that the ligands are attached to the central metal atom through oxygen atoms and achieve slightly distorted trigonal bipyramidal geometry as confirmed by X-ray crystallographic analysis. Some of the antimonials have also been initially examined for their leishmanicidal properties and shown significant activity against promastigotes and macrophages or primary human fibroblasts. Cell viability was assessed spectrophotometrically at 550 nm with the reference wavelength of 630 nm. The complexes have been screened for their in vitro cytotoxicity in human cell lines carcinomas A498 (renal), EVSA-T (breast), H226 (lung), IGROV (ovarian), M19 (melanoma-skin), MCF-7 (breast) and WIDR (colon). They show a good to moderate cytotoxicity against these seven human cancer cell lines in comparison to that of the less active standard chemotherapeutic drugs.