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4 ۔حدِحرابہ

4 ۔حدِحرابہ
لغوی معنی کسی کا مال یا کوئی چیز زبردستی چھین لینا ، جیسا کہ ابن فارس لکھتے ہیں
"الحاء والراء والباء أصولٌ ثلاثة: أحدها السّلْب، والآخر دويْبَّة، والثالث بعضُ المجالس.فالأوَّل: الحَرْب، واشتقاقها من الحَرَب وهو السَّلْب. يقال حَرَبْتُه مالَه، وقد حُرِب مالَه، أي سُلِبَه، حَرَباً. والحريب: المحروب. ورجل مِحْرَابٌ: شجاعٌ قَؤُومٌ بأمر الحرب مباشرٌ لها. وحَريبة الرَّجُل: مالُه الذي يعيش به، فإذا سُلِبَه لم يَقُمْ بعده. ويقال أسَدٌ حَرِبٌ، أي من شدّة غضبِه كأنّه حُرِب شيئاً أي سُلِبه. وكذلك الرجل الحَرِب۔"115
"مادہ " حَرَبَ " ہے اس کے تین معنی ہیں ایک معنی سلب کرنا(چھیننا )دوسرا دویبۃ اور تیسرا بعض المجالساور پس پہلا حرب سے مشتق ہے جس کا مطلب ہے چھیننا جیسے کہا جاتا ہے میں نے اس سے اس کا مال چھین لیا اور رجل محراب ایسے شخص کو کہتے ہیں جو امور حرب میں ماہر ہو اور حریبۃ الرجل سے مراد آدمی کا وہ مال ہے جس پر اس کی گزران ہوتی ہو جب وہ چھین لیا جائے تو اس کی گزران باقی نہ رہ سکے اور" الرجل الحرب "بہادر اور شجاع آدمی کو کہا جاتا ہے۔ "
فساد پھیلانے کے لیے کسی کو قتل کرنا حرابہ کہلاتا ہے ۔ یہ لڑائی دارالاسلام میں بھی ہو سکتی ہے اور دارالحرب میں بھی ، جیسا کہ ابن منظور لکھتے ہیں
"إِنما حَمَله على معنى القَتْل أَو الهَرْج وجمعها حُرُوبٌ ويقال وقَعَتْ بينهم حَرْبٌ الأَزهري أَنَّثُوا الحَرْبَ لأَنهم ذهَبُوا بها إلى المُحارَبةِ وكذلك السِّلْمُ والسَّلْمُ يُذْهَبُ بهما إِلى المُسالمةِ فتؤَنث ودار الحَرْب بلادُ المشركين الذين لا صُلْح بينهم وبين المسلمِين وقد حاربَه مُحارَبةً وحِراباً وتحَارَبُوا واحْترَبُوا وحارَبُوا بمعنى ورجُلٌ حَرْبٌ ومِحْرَبٌ بكسر الميم ومِحْرابٌ شَديدُ الحَرْبِ شُجاعٌ۔" 116
"اس کو محمول کیا ہے قتل کے معنی پر اور اس کی جمع حروب ہے اور کہا جاتا ہے کہ ان کے درمیان لڑائی واقع ہوئی اور دارالحرب ایسے...

The Role of Values in Social Change: An Analysis from The Qur’ānic Perspective

In the post-industrial revolution world, social change is often studied and understood in the context of change in means of production, mobility, urbanization and change in the constitution of workforce. Role of ethical values is generally confined to personal conduct and manners. Industrial society is supposed to have its own work ethics which may or may not agree with personal ethics and morality. Ethics and morality are generally considered, in the Western thought, as a social construct. Therefore, with the change in means of production or political system, values and morality are also expected to be re-adjusted in order to cope with the changed environment. Sometimes a totally new set of values emerges as a consequence of the change in economic, political, or legal set up. The present research tries to understand the meaning and place of these values in a global socio-cultural framework. Relying essentially on the divine principles of the Qur'ān it makes an effort to understand relevance of these universal and ultimate principles with human conduct and behavior in society.  It indicates that essentially it is the core values, principles, or norms which guide human beings in their interpersonal, social, economic and political matters. Islam being a major civilizing force, culture, and the way of life, provides values which guide both in individual and social matters. The values given by the Qur’ān and the Sunnah are not monopoly of the Muslim. These values are universal and are relevant in a technological society.

Deconstructing Pessimistic Discourse in the Plays of Tennessee Williams

This study uses deconstructive theoretical underpinning to debate the presence of an optimistic discourse contrary to the pessimistic discourse as stressed by the critics and researchers of Tennessee Williams. It is qualitative in nature and inductive method is employed to carry it out. Pessimistic discourse in the plays of Williams is crafted in such a way that it has to be decoded and deconstructed to make optimistic sense of them. The study explores optimism in the chaotic world portrayed in these plays. It proves that Williams’ art focuses on ceaseless struggle to bring order to chaos. Focusing on binary pairs of opposites like conscious/unconscious, fertility/sterility, hope/hopelessness, soul/body, self/other sanity/insanity, regeneration/degeneration, saviors/killers, reality/illusion etc. this study tries to uncover certain contradictions and instabilities in the plays of Williams. By deconstructing the warring forces of signification in these plays it searches optimism in the bleak situation of human life. If the individual is at war with the society, he is also at war with himself. He becomes a hero when he refuses the role of victim and tries to change the course of events with an act of rebellion. In his desire to become his own liberator, he tries to transform his world. The external forces pounce upon him to crush him but they fail before his insatiable desire for existence. In his struggle for a better world Williams’ protagonists sometime fail but such a failure becomes a blessing in disguise as it makes them better human beings with great knowledge of things around them. This is what brims the dramatic world of Williams with hope and expectancy. This study highlights the importance of determination in making the best of life in the worst situation. The agony of entrapment in the plays of Williams and self realization through the act of defiance to it, in fact, help us recognize our own humanity and our desire for a better world. Williams unveils the complex and unruly human feelings without ignoring their strength. The study critically evaluates the plays of Williams and claims that he is not a pessimist playwright because the saviors in his plays are more powerful than the killers. It explores how Williams seeks hope in creativity and regeneration in degeneration.
Asian Research Index Whatsapp Chanel
Asian Research Index Whatsapp Chanel

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