مولانا حافظ عبداﷲ صاحب غازیپورؔی
جناب مولانا عبداﷲ صاحب غازی پوری کا واقعہ وفات علماء کے طبقہ میں خاص حیثیت سے اثر انگیز ہے، مولانائے مرحوم نے گو طبعی عمر پائی لیکن اس خیال سے کہ وہ اس عہد میں اگلی صحبتوں کے تنہا یادگار تھے۔ ہم ان کے لئے اس سے دراز عمر کے متوقع تھے، مولانا اتباعِ سنت، طہارت تقویٰ، زہد و ورع، تبحرعلم، وسعتِ نظر اور کتاب و سنت کی تفسیر و تعبیر میں یگانۂ عہد تھے، اپنی عمر کا بڑا حصہ انہوں نے علم دینیہ خصوصاً کتاب مجید اور حدیث شریف کے درس و تدریس میں گزارا اور سینکڑوں طلبہ انکے فیض تربیت سے علماء بن کر نکلے، ابتداً چشمۂ رحمت غازیپور میں، پھر مدرسہ احدیہ آرہ میں اپنا مسندِ درس بچھایا، آخر عمر میں دلّی کے دارالحدیث میں قیام فرمایا، لیکن خانگی حوادث کے باعث پریشان حال رہے، اب افسوس کہ یہ شمع نورو ہدایت ۲۱؍ صفر ۱۳۳۷ھ مطابق ۲۶؍ نومبر، ۱۹۱۸ء کو ہمیشہ کے لئے بجھ گئی۔ رحمہ اﷲ تعالیٰ۔
مجھے لکھنؤ میں مولانا عبدالحئی صاحب ناظم ندوہ کی قیام گاہ پر مولانا سے ملاقات کی سعادت ایک دو دفعہ حاصل ہوئی دُبلے، پتلے، نخیف، داڑھی کے بال خفیف، سادی وضع، صورت سے متواضع اور حلیم معلوم ہوتے تھے۔
مرحوم کا اصلی وطن گومؤ ضلع اعظم گڑھ تھا، مگر قیام بیشتر غازی پور میں رہا، اس لئے غازیپوری کے نام سے شہرت پائی، ابتدائی تعلیم چشمۂ رحمت غازی پور میں ہوئی، یہاں مولوی رحمت اﷲ صاحب غازی پوری، اور مولوی فاروق صاحب چریا کوٹی سے پڑھا، پھر جونپور جاکر مدرسۂ امام بخش میں مفتی محمد یوسف صاحب فرنگی محلی سے درسیات پڑھیں اور آخر میں حدیث کی کتابیں مولانا سید نذیر حسین صاحب دہلوی سے پڑھیں اور...
It is not uncommon to find cases of Muslim women being harassed or bullied in many of the Muslim-minority countries because of their dress. These Islamophobic attacks, unfortunately, are not merely conducted by radicalised individuals; but the subjugation of the rights of Muslim women also comes from institutional bodies and governments. Secular nations, such as France, Germany, Italy, Belgium, Netherlands, Bulgaria, Switzerland, USA, UK, Canada, China, and Russia have either imposed restrictions on Muslim women regarding their dress code. They see veil as a non-acceptance of progressive or cumulative values which is unsurprisingly not welcomed by the Muslim community. In such environment, it is inevitable for the Muslims to understand what the Qur’ān and Sunnah really say about the dress code for Muslim women in order to explain what their religion really requires from them and to communicate it appropriately to the government officials, journalists, politicians, and other relevant stakeholders. It is also essential from the perspective of segregating cultural aspects from the religious aspects. Many of the commonly used words for the dressing of Muslim women are more rooted in culture than the religion. It is accordingly vital to understand what the Qur’ān and Sunnah really command about the women dressing and how it has been interpreted in various Islamic societies and cultures. This paper accordingly presents an analysis of all the relevant Qur’ānic verses and the prophetic traditions (from the 6 most renowned books of ahadith). The linguistic analysis employed in this paper results in the identification of items of dress that were worn by Muslim women to safeguard their modesty during the times of Prophet Muhammad (ﷺ). The same principles are relevant for today’s age and time and the Muslims can use those guidelines to delineate cultural practices from the religious injunctions.
An Analysis of English Translation of Khushhal Khan Khattak's Poetry The present study investigates the verse to verse translation of Khushhal Khan Khattak's poetry. The source text (ST) comprises of eight selected Pashto poems from the Diwan of Khushhal Khan Khattak. The translation is done into English by Olaf Caroe in collaboration with Evely Howell. The study explores the relationship between the original text and the translation in terms of equivalence which is the core concept in translation studies. It focuses on identification of the norms of translational equivalence observed in the actual practice of translation. It explores as to what extent the form and content of the original text is reproduced /transferred in the translation. The study identifies whether the translators truly understand the source text and are able to convey the author's point of view or they take liberties to adapt the translation to the linguistic and cultural system of the target audience at the expense of deviating from the intent and meaning of the original. As the nature of the study demands, the research method is based on hermeneutics which is an interpretive framework in translation studies. The analytical framework is based on Nida's principles of formal and dynamic equivalence which provide the ground for analysis of translation at both textual and extra textual levels. The study examines how the different, social, cultural and linguistic factors affect the process/ product of translation in terms of its adequacy and accuracy. Moreover, it also focuses on how far the translators' own ideologies and personal prejudices are influential in guiding them in making addition, deletion and adaptation in the source text. And, it tries to identify how far the translation carries the sense and spirit of the original. After analysing the poems it has been found that the translation exhibits equivalence at those places where the text of English translation and Pashto exhibit universal features common to both the languages. However, it has also been found that the poet's feelings, thoughts and ideology, in addition to the social and cultural context in which the poems were produced, have not been transferred in the translation. Consequently, equivalence in verse to verse translation has not been successfully achieved. The analysis has shown that the sense and spirit of the original is partially conveyed in the translation.