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آگ

آگ

                ’’آگ‘‘عزیز احمد کا مشہور ناول ہے۔اگر ہم تاریخ کا مطالعہ کریں تو ہمیں معلوم ہوگا کہ آج تک کشمیر کے بارے میں جن دو ناولوں میں لکھا گیا ہے ان میں ایک تو کرشن چندر کا’’شکست ‘‘ہے اور دوسرا’’آگ‘‘ہے۔ ان ناولوں میں کشمیر کے رہنے والوں کی سماجی پس ماندگی ، غربت ،افلاس اور استحصال کو مستقل بحث بنایا گیا ہے۔دونوں کا اندازہ الگ ضرور ہے مگر مقصد ایک ہی ہے۔یعنی بنیادی موضوع کشمیر کی سماجی وسیاسی صورت حال ہے وہاں رہنے والے لوگوں کی اونچ نیچ ہندوانہ سماج میں ذات پات کو لے کر سفاکانہ طریقہ کار پھر اس کا مرکزی کردار بھی عمل قوت سے محروم ہے۔

                اگر تاریخی مناظر میں دیکھا جائے تو کشمیر کی صورت حال کو شعوری طور پر سمجھنے کی کوشش جس میں کی گئی ہے۔وہ عزیز احمد کا ناول ’’آگ‘‘ہی ہے۔’’آگ‘‘کا موضوع خاص طور پر کشمیر میں لگی وہ آگ ہے جس نے سارے کشمیر کو اپنی لپیٹ میں لے لیا ہے۔عزیز احمد نے نہایت سلیقے سے ایک طرف تو انگریز سامراج کے خلاف کشمیر میں اور پورے ملک میں ہونے والی آزادی کی تحریکوں کو آگ کہاہے اور دوسری طرف ان کاریگروں کے استحصال کو آگ قرار دیا ہے جو قالین بافی کا کام کرتے ہیں۔ناول کی سب سے بڑی خاصیت ہی یہی ہے کہ اس کا حقیقی زندگی سے بہت گہرا تعلق ہے۔عزیز احمد لکھتے ہیں:

’’ایک طرف پرا پنجال اور دوسری جانب قراقرم ،بیچ میں ریڑھ کی ہڈی کی طرح کوہ ہمالیہ سب سے اونچا سلسلہ۔ان پہاڑوں نے کشمیر کی ہری وادی لداخ اور بلتستان کے لق ودق کہساروں کو بال بال بچا لیااور دس بارہ سال تک شمال اور جنوب کی آگ وہاں تک نہیں پہنچ سکی۔‘‘(14)

From Jihad to Salam in Pursuit of Political Change: A Perspective based on Qur’ānic Sources

The political reality of many countries in the Muslim World is untenable and reforms and change is absolutely necessary. This article argues that use of force and violence for political change is making things worse as one can witness in Syria and Iraq. The article advances a Qur’ānic perspective on the desirability of peace as a goal and peaceful means as instruments of change. The article acknowledges that the Qur’ānic sanction for use of force to defend religious freedom prcludes the advocacy of pacifism but nevertheless the article does make a strong case for privileging peace over use of force.

اصول فقہ میں مسلک -فقہیہ کے مشترکات تقابلی جائزہ ادلہ جتہاد ک تناظر میں .

The purpose of this study is to investigate how different Islamic schools of thought interpret and derive basic principles in Islamic jurisprudence. It is believed that the Muslims set the principles of Islamic jurisprudence soon after the demise of the Prophet (s.a.w.w) of Islam. This branch of knowledge is actually a superb fusion of reasoning and imitation. It is the study of the arguments through which Islamic Sharia is interpreted and Islamic legislation is achieved. Most often, the debates involve doctrinal arguments, and all the existing Islamic schools of thought agree on the basic principles through which certain laws are derived from those debates. All the Islamic schools of thought agree that Qur’an is the final authority, and it is the Qur’an that provides the initial argument whenever some issue arises. Thus the Qur’an is the first and foremost source to provide an answer to any issue. However, the Hambli scholars ascribe authority to the Qura’an and the Sunnah, without making a clear distinction in order or rank between the two. The Sunnah is the second source for deriving doctrinal principles. All Islamic schools of thought agree that the Sunnah is an important and basic source for deriving the Sharia principles. The Sharia can be divided into two kinds: the first deals with the steady and gradual reporting which, according to every school of thought, adds to argumentative knowledge, and hence stands for authority in Islamic jurisprudence. The second kind involves personal reporting which depends on personal character for determining its truth-value. However, every school of thought takes it as authority once its truth-value is verified. For Hanfi school of thought, certain other conditions besides personal character are required in order to accept the personal reporting. The third most important source for deriving principles in Islamic jurisprudence is the community consensus. Every school of thought accepts the authority of the general consensus. Although most of the schools of thought agree on the authority of absolute consensus, the Malkis also take community consensus as an authority, i.e., if the community in Madina arrive at a consensus on some issue, it would be accepted as the authority. On the other hand, according to the Ja’fri school of thought, every consensus has attained authority with a ma’soom’s opinion in its favor. For the majority Ummah, reasoning is also regarded as authority for the derivation of the Sharia principles. According to Imam Ibne Hazam, logical reasoning is possible, but it is not recognized by the Sharia. On the other hand, the Ja’fri school of thought accepts the authority of both the mansoosul-illat reasoning and the awaliyat reasoning. As for the authority of istashab, all the Muslim states accept and set it as a precedence to implement the state laws. The Hanfis believe that only an accepted right can be explored and verified through istashab, and not a new one. All these are the basic principles that serve as authority in the Islamic jurisprudence. Every Islamic school of thought employs them for the interpretation and implementation of the Sharia.
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