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الفصل الثانی: الشعر الجديد في شبة القارۃ الهندية

الفصل الثانی: الشعر الجديد في شبة القارۃ الهندية

 أعطی(ألطاف حسين حالي) للشعر وبالخصوص للغزل الأردو الأسلوب الجدید، واستوعب النقاد من بعض التجارب والأقوال علی أن ’’ذلك شعر علی شکل نثر‘‘[1]، وحصلت اللغۃ الأردیۃ علی الأسلوب الجدید وبعض أنواع الشعر، وقد حصل الشعر الأردو علی الأسلوب المنفرد عند إقبال’’[2] فیہ التنوع والترفع أیضاً‘‘[3]۔
وظھرت بعض أنواع الشعر الجدید توضح وتعالج بعض مشاکل المجتمع في العصر الحاضر، ولکن شعراء العصر الحديث اھتموا بالمنظومات ومن أھمھم (فیض أحمد فيض)۔

 وقبل قیام باکستان کان للشعر دور کبیر في البحث عن طرق جدیدۃ والمساعدۃ في تشجیع المسلمین ضد الإحتلال والظلم، ولکن بعد قيام الباکستان تراجع الشعراء وتوقفوا عن التشجیع۔ والشاعر الکبیر الدکتور محمد إقبال کان رجلاً سیاسياً وعالماً کبیراً وقد لُقبَ بشاعر الشرق وکان فیلسوفاً مشھوراً وحصل علی شھادۃ الدکتوراہ، وُلد في 9 نوفمبر في 1877م ولہ أعمال أدبیۃ وسیاسیۃ وإجتماعیۃ رائعۃ، ولہ أشعار في اللغۃ الأردیۃ والفارسیۃ وکان لہ خبرۃ في اللغۃ العربیۃ ولہ عدۃ تصانیف منھا : (i)بال جبریل (ii) جاوید نامہ (iii)أسرار خودي، وقدم نظریۃ الباکستان وطنًا مستقلاً للمسلمين في الهند، وحصل علی شهادة السنۃ العاشرة في 1893م ثم علی الثانویۃ العامۃ في 1895م، وبعدھا حصل علی شھادۃ البکلوریوس في 1898م وحصل علی الماجستیر في الفلسفۃ في 1899م ثم سافر إلی انجلترا في عام 1905م، وبعدھا سافر إلی ألمانیا والتحق بجامعۃ میونخ وحصل علی شھادۃ الدکتوراۃ في عام 1907م من جامعۃ میونخ وقدم رسالۃ الدکتوراہ تحت عنوان (ارتقاء ما بعد الطبیعیات) ولہ أشعار ممتازة ومعروفۃ ، مثال علی ذلك۔

اوروں کا ہے پیام اور، میرا پیام اور ہے
عشق کے درد مند کا طرز کلام اور ہے
شمخ سحر کہہ گئی، سوز ہے زندگی کا راز
غمکدہ نمود میں...

Kebijakan Pembelajaran Yang Merdeka: Dukungan Dan Kritik

Dunia pendidikan Indonesia sedang menjadi perbincangan hangat semua kalangan dengan dikeluarkannya program baru kementerian Pendidikan dan Kebudayaan Nadiem Makarim tentang merdeka belajar. Empat program merdeka belajar meliputi Ujian Nasional, Ujian Sekolah Berbasis Nasional, Rencana Pelaksanaan Pembelajaran, sistim zonasi. Pada tahun 2020 UN akan dihapuskan dan digantikan dengan menerapkan kebijakan Asesmen Kompetensi Minimum dan Survei Karakter. Asesmen kompetensi mininum dan surveri karakter terdiri dari kemampuan bernalar menggunakan bahasa (literasi), kemampuan bernalar menggunakan matematika (numerasi), dan penguatan pendidikan karakter. Penyelenggaraan USBN (Ujian Sekolah Berbasis Nasional) tahun 2020 akan dilakukan dengan ujian yang diselenggarakan oleh sekolah. Ujian tersebut dilakukan untuk menilai kompetensi siswa dan dapat dilakukan dalam bentuk tes tertulis atau bentuk penilaian komprehensif seperti portofolio dan penugasan. Portofolio ini nantinya dapat dilakukan melalui tugas kelompok, karya tulis. Dalam pembuatan dan perencanaan RPP guru tidak dibebani lagi dengan banyak komponan seperti pada RPP kurikulum 2013 namun lebih disederhanakan meliputi 3 aspek saja yaitu tujuan pembelajaran, kegiatan pembelajaran dan asesmen. Tunjuannya agar mengurangi beban adminisrasi guru, keempat sistim zonasi perubahaan sistim zonasi yang di canangkan oleh kementrian Pendidikan dan Kebudayaan yang baru untuk mengakomodasi ketimpangan akses dan kualitas di berbagai daerah. Maka komposisi PPDB jalur zonasi dapat menerima siswa minimal 50 persen, jalur afirmasi minimal 15 persen, dan jalur perpindahan maksimal 5 persen. Untuk jalur prestasi atau sisa 0-30 persen lainnya disesuaikan dengan kondisi daerah. Dengan demikian dengan diberlakukan sistim zonasi yang baru maka anak anak yang berprestasi bisa memilih sekolah yang mereka inginkan. Dengan digulirkannya kebijakan merdeka belajar maka hal ini juga harus di barengi dengan peningkatan kualitas SDM tenaga pendidik dan peningkatan kesejahteraan Guru dan memperhatikan nasib tenaga guru honorer. Merdeka belajar apakah akan mempu menjawab permasalahan pendidikan di Indonesia, itu masih membutuhkan pembuktian namun setidaknya dengan merdeka belajar guru maupun peserta didik telah medeka dalam mengajar dan menerima pembelajaran.

The Concept of Moral Responsibility & its Impact on Individual & Society in the Light of Sunnah of the Prophrt S. A. W. W

Moral values could be seen as the base of Human Civilization and without which there may not be any difference between a civilized man and an animal. Removing the moral values and moral responsibility from the society, any type of evil could be justified, as it is seen gradually in the occidental societies. The moral values and its strength in a nation is a matter of proud for those people. A nation whose collective morals are high has always potential to lead other civilizations with its own, and same is true for the opposite. This is the reason behind that when we see many non-Muslim Nations lead the world, just because they steadfast with the high moral values as justice, protection of rights of the weak etc. And when a nation, Muslim or non-Muslim, leave these high moral values, no one can save her from the demise. Due to this utmost importance of the moral sense in the humans, Islam regards the moral values as one of the integral part of the Divine Revelation. It is reported that our beloved Prophet peace be upon him has said, “Indeed I am sent to complete the high morals”. Islam aims to create a sense of moral responsibility in its adherents so that they show a complete picture of an ideal society, and so that each Muslim enjoys his freedom as well as his choice to do best moral deeds. Therefore I chose to study the Hadith Literature which covers this part of human life. Significance of the Topic The most prominent reasons which lead me to select this topic for my PhD dissertation are as follow: 1. The morals sense of Responsibility is the basic force which prevents an individual to control his desires and not to harm others for his benefits. The disturbance in the equilibrium of social behavior, decline of moral values in the Muslims and weakening of Family stability in our times appealed me to look in the topic. 2. Propagation of materialistic philosophies and attitudes, and their dominance over the minds entails serious affects upon the Nation and its civilization as a whole. These attitudes split a man between the spirit and the body, between the worldly and the otherworldly, between the secular and the religious. And as a fact after this dichotomy, the majority goes for the temporal. This superficial approach forms an agony in any living heart of a Muslim. 3. Disconnection of the Individual from the Divine Message and his detachment from the Sunnah which was provided as a role model by Allah. This is also a reason for a researcher to give attention. 4. To create a sense of moral responsibility in the individual is the best way to control his harmful desires and the law could hardly do that because where the individual is beyond the sight of the law he may have no other reason to stop other than the morals or the faith 5. And last but not least, the need of Muslims to know the Sunnah of their beloved Prophet peace be upon him regarding the morals. Hypothesis and the problems which would be researched about It is very much important in the current times to expand the investigation regarding the social responsibilities of an individual, especially those of a Muslim which he or she is liable to answer them outside the law. It is very much important to extract the teachings of Quran and Sunnah in this regard so that we may slow down, and finally reverse the process of social decay of our societies. To achieve my goal I tried to search the answers about these problems: 1. Although the responsibility is generally perceived as a subject of law, however, this is in strong connection with the morality. So, what is the relation between the responsibility in which an individual is liable to the law, and the other which is mere his own moral responsibility? What is this relation in the light of the Sunnah? 2. To what extent the Muslim Jurists and the modern law scholars agree or disagree in their perception of the moral responsibility. And what are the teachings in this regard in the Sunnah? And from among these, which will be better for the society as a whole and for the individual. 3. Is it possible for the law to ensure the humanity a peaceful world with all the necessary needs supplied to every member of the human community? Or the societies are always in the need of Morality to reinforce the law for its short comings and restrictedness. I tries to investigate the answers for these problems, so that I may present a complete picture of the teachings about the topic in the Sunnah. Research plan I have divided my research into three chapters. First chapter is about the meaning of the responsibility. Second Chapter is about the Prophetic method in the developing of awareness for moral responsibility in the Ummah. And I discussed in the third chapter the effects of the moral responsibility and its awareness in the society. The first chapter is further divided into a preface and two sections. The preface is about the definition and resources of the moral responsibility. The first section of the first chapter is about bases of the moral responsibility and its conditions in the individual. The second section of this chapter is about the aims and the domains of the moral responsibility. The second chapter is further divided into three sections. First section is about the Prophetic means of developing the moral responsibility awareness in the individuals. Second section is about the Prophetic methods of developing the moral responsibility awareness in the individuals. And the third section studies some of the examples from the Seerah regarding the moral responsibility and its implications. The third chapter is further divided into two sections. First section deals with the effects of the moral responsibility and its awareness upon the individual and the society. The second section is about the impacts of neglecting the moral responsibility upon the Pakistani Society. In the end I added my conclusion and provided some advices and recommendations for the fellow researchers, Muslim Da’wah workers as well as other social workers. Some of the important points in my conclusion are: 1. Every member of human race is responsible for what he says and what he does, if he meets the conditions of accountability. 2. The concept of responsibility in Islam differs from other legislations or philosophies. This is because the conventional legal conceptions of the responsibility bound it with the rule of law, and if the law doesn’t cover a certain area, the individual is not responsible in that area. 3. In the western world, values are left with no reliable frame of reference and are only temporary means for handling human affairs. The real ground for moral conduct is belief in a higher authority which has a moral order for the human kind. 4. Some of the key points in the significance of the moral responsibility in Islam and its characteristics. 5. Reasons behind the decline of moral awareness in the Muslim societies. Some of my important recommendations are: 1. Muslim families must do their best to provide their children means which develop high morals in them, and to safeguard them against the means which may destroy their morality or moral sense. 2. The Muslim families must pay heed to the upbringing of their children and must not rely upon their school teachers regarding their moral education. 3. The Educational Institutions and the Education Ministry must add the subject “The Islamic values of Morals” in each School class curricula till the high school grade. 4. The Media and its organizations must keep care not to broadcast anything which may affect the morals of their society in negative, instead they must be desirous to engage in healthy activities which create the high morals in the society. 5. It must be remembered that developing the morality and the sense of moral responsibility is not mere teaching and book reading of a subject; it is in fact, converting a theory into its practical implications.
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