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قائد کا فرمان کام، کام اورکام

قائد کا فرمان کام ، کام اور کام
نحمدہ وَ نُصَلِّیْ علی رسولہ الکریم امّا بعد فاعوذ بااللہ من الشیطن الرجیم
بسم اللہ الرحمن الرحیم
معزز اساتذہ کرام اور میرے ہم مکتب ساتھیو!
آج مجھے جس موضوع پر اظہار خیال کرنا ہے وہ ہے:’’قائد کا فرمان کام، کام اور کام‘‘
جنابِ صدر!
اس کا ئناتِ رنگ و بو میں جو رنگینیاں نظر آرہی ہیں، اس کائنات میں جوحسن نظر آرہا ہے اس کائناتِ رنگ و بو میں جو تنوع دکھائی دے رہا ہے، اس کائنات کے گلشن میں جو بہار آ ئی ہوئی ہے، یہ سب کچھ اپنے آپ وجود میں نہیں آگیا، یہ کسی نہ کسی کاریگر کا شاہکار ہے، کسی نہ کسی محنتی کی محنت ہے۔
جنابِ صدر!
محنت اور جدوجہد ہی انسان کو انسانیت کے مقام پر فائز کرتی ہے، معاشرے میں اس کا ایک مقام بناتی ہے، کام سے محبت ہی بڑے بڑے کا م بناتی ہے، کام کرنے والا شخص کسی کا دست نگر نہیں ہوتا، اُس کی خودی میں اضافہ ہوتا ہے، اُس کی خودداری کی دیوار میں شگاف نہیں پڑتا، وہ غریب اور بے کس کی دستگیری بھی کر سکتا ہے۔
بے محنت پیہم کوئی جوہر نہیں کُھلتا
روشن شرر تیشہ سے ہے خانۂ فرہاد
صدرِذی وقار!
بانیٔ پاکستان قائدِ اعظم محمد علی جناح رحمۃ اللہ علیہ کا یہ فرمان زبان زدعام ہے کہ کام ، کام اور کام، اس نابغۂ روزگارہستی نے کام کر کے یہ ثابت کر دیا کہ اگر انسان کا ارادہ نیک ہو، انسان کے جذبات حق وصداقت کے ترجمان ہوں، اور مقصد نیک ہو، عوام النّاس کی خدمت کا جذبہ موجزن ہو تو مقصد کے حصول میں کوئی چیز رکاوٹ پیدا نہیں کرسکتی۔
صدرِذی وقار!
قائدِاعظم محمد علی جناح رحمۃ اللہ علیہ نے جب یہ فرمایا، کہ کام سے تعلق پیدا کرو،...

Conflict Between Religions a Study of Modern Approaches in Sῑrah Writing

The world has been changing ever since its creation, yet the pace of change in the last one hundred years or so has been the most rapid ever. The effects of these changes were beyond the limitations of time and region and therefore they directly affected the Muslim world as well. Muslim scholars did not ignore these changes and realized their responsibilities and wrote books of Sīrah which provided guidance in connection with these rapid changes and conditions. This research has highlight an important issue of the conflict between religions, its inception, history and primarily focused on the opinions of the authors of selected books of Sῑrah written in recent past. This research has also elaborated the modern approaches in Sῑrah writing. The study has mainly focused on significant Sῑrah books of three languages i.e. Arabic, English and Urdu. These books include Fiqh Al Sῑrah by Muḥammad Sa’īd Ramaḍān Al Būtī, Fiqh Al Sῑrah by Muḥammad Al Ghazālī, Madnī Mu‘āshrah by Akram Ḍīā Al ‘Umrī, The Life and the Work of the Prophet by Dr. Muḥammad Ḥamīdullāh, The Spirit of Islam by Sayīd Amīr ‘Alī, Muhammad A Biography of Prophet by Karen Armstrong, Sīrah Al Nabī by ‘Allāmah Shiblī Nu’mānī, Aṣaḥ Al Sῑyar by ‘Abdul Raūf Dānāpūrī, Ḍīā Al Nabī by Pīr Muḥammad Karam Shāh, Sīrati Sarwari ‘Alam by Abūl A‘lā Mūdūdī, Raḥmatullil'ālamīn by Qāḍī Muhammad Sulymān Manṣūrpūrī and Muḥammad Rasūlallāh by Sayīd Muḥammad Mīyān.

اصول فقھ میں مسالک فقپیھ کے مشترکات: تقابلی جائز ھ ادلھ اجتہاد کے 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. Assessment is an integral part of the education system everywhere in the world whereas education in Pakistan is provincial subject according to the constitution. There are certain organizations responsible for the assessment of the student's achievement like Board of Intermediate and Secondary Education (BISE) and National testing Service in Pakistan (NTS). The comparative study of these organizations was carried out keeping in view the different objectives as: a.) To analyze the evaluation system of Boards of Intermediate and Secondary Education and National Testing Service with reference to content validity. b.) To evaluate the Boards of Intermediate and Secondary Education and National Testing Service with reference to construct validity. c.) To determine the relevance with reference to chronology and psychological considerations. d.) To analyze the subjective type of evaluation. e.) To analyze the objective type of evaluation. f.) To evaluate the efficiency in the area of control and conduct. g.) To analyze the system of the practical examination. h.) To explore the area feedback and research. Two questionnaires were prepared using the techniques of comparative assessment and both the systems were assessed through the respondents with same criterion applied at the same time. The sample of 500 students was randomly selected with 100 teachers from BISE Rawalpindi. All the students who appeared in NTS and Board of Intermediate and Secondary Education Examination at the F-Sc level constituted the population of the study with teachers of the respective area. The findings gave a clear insight about the efficiency and the areas of improvements in the systems. NTS was responded as more reliable system as compare to Board of Intermediate and Secondary Education with considerable improvements necessary for the future.
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