منان لطیفؔ۔۔۔ نئی نظم کا ہم مزاج
نثری نظم اپنے تشکیلی دور سے نکل آئی ہے اور اب ایک زرخیز روایت کی مالک ہے ۔اس روایت میں فکر و خیال اور شاعرانہ اسلوب کے مظہر کئی تخلیق کار نثری نظم کے معمار ہیں اور انہی معتبر نثری نظم نگاروں کا فیض ہے کہ اکیسویں صدی میں نثری نظم میں جدید حسیات کی عکاسی ملتی ہے اور اب اسے ایک سنجیدہ اظہاریے کی سند مل چکی ہے ۔نثری نظم تخلیقی اور شعری اسلوب میں منفرد اور تازہ خیال کی شاعری ہے۔انہی صفات کی بنا پر یہ نثر کے مزاج سے مختلف ہونے پر اصرار کرتی ہے ۔یہ انفراد نثری نظم کا جواز بھی ہے ۔اسی لیے غزل اور موزوں نظم میں پہچان بنانے والے شعرا بھی نظم کو اپنا چکے ہیں ۔نثری نظم کی روایت کے لیے خوش آئند امر یہ ہے کہ نئے تخلیق کار بھی اس صنف کی روایت سے وابستہ ہو رہے ہیں ۔جن کو یہ شعور ہے کہ شاعری کے لیے وزن نہیں بلکہ شعریت شرط ہے ۔منان لطیفؔ بھی ان تازہ دم ،جواں سال و جواں فکر شعرا کی صف میں شامل ہیں جو نثری نظم کے ہم مزاج تخلیق کار ہیں اور اس نازک صنف کے تقاضوں کا ادراک رکھتے ہیں ۔ان کا تخلیقی وفور نثری نظم کے اسلوب کے سانچے میں اپنی حسیات کو شاعرانہ لہجے میں اظہارنے کی طلسم کاری سے منور ہے ۔ان کی نظمیں شعری بصیرت سے لے کر شعری اسلوب کی تشکیل کے رویوں کی عمدہ مثالیں ہیں ۔اس لیے ان نظموں کی قرأ ت کے دوران میں قاری کی ذہنی کیفیت احساس کی نئی بستیوں سے آشنا ہوتی ہے ۔یہ وہ ہنر مندی جو نثری نظم کا جواز ہے ۔اس لیے مجھے یقین ہے کہ مذکورہ اوصاف کی اساس پر منان...
Allah Himself has taken the responsibility to protect the Holy Quran and the Hadith of the Holy Prophet. He Himself has provided the sources of their protection. One of the means of the protection that was the creation of such a group of the Qura who not only served the Holy Quran but also provided worth mentioning services in Ahadith of the Holy Prophet. But their services are hidden from us. By Qura the researcher means those Qura whose recitation styles and narrations are studied and taught in the different quarters of the world who are known as Qura Saba & Ashra (سبعہ وعشرہ). They are ten imams each with two Ravi’s. They are thirty Qura in total. I have selected only last three Imam & their two narrators in this Article. These Qurra are known as Qurra Thlathah (قراء ثلاثہ). The services of these imams have been highlighted in the light of the following eleven Ahadith books. Sihah: Sahih Bukhari, Sahih Muslim, Sahih Ibn-e-Habban, Sahih Ibn-e-Khuzeema. Sunan: Sunan Abu Dawud, Sunan al-Tirmidhi, Sunan al-Nasai, Sunan Ibn Majah, and Sunan al-Kubra. Masaneed: Musnad Ahmad ibn Hanbal, Musnad Abu Ya`la al-Mawsili. How many people have reported them and what is the standard of the weakness and soundness of those narrators have also been discussed in this article. Besides these books of Ahadith, these Ahadith have been searched in other books of Ahadith also. The status of these Qura has been explained in the light of the commentary of Muhadithin. Whether Ahadith critics have declared them thiqa or weak or have declared them as average sadooq. The most important thing is that there is no one weak reporter in these imam qura. Two out of three imam qura are ranked as thiqa and one sadooq. And among the narrators of these qura one is thiqa, one sadooq, and nobody are weak reporters. There is silence about the remaining four reporters of these qura. The reason is that there is no hadith reported from them. Because of all this their religious and scholarly authenticity could be determined. The narrations of these thalathah (ثلاثہ) Qura are confined to reporting the Holy Quran but they have also reported about every part of fiqh and they have been utilized and refered to
Literature has become a credible source for writing History by which we can explore the past, and in the light of that we can analyze our present, which helps us to have proper perspective for the future. Literature provides us with a prism through which the changes accruing to the value can be identified. Literature is indeed a tool of hastening the process of history. Such monumental events like reformation and renaissance in Europe could be made possible through the endeavors of laureates. Besides, history and literature are complimentary to each other in particular respect to the social history. To trace the social history of the populations, prose writin gs provide the basic information related to contemporary issues, culture of ruling elite and the extent of their relationship with the masses. Thus, nineteenth century Urdu literature verily was an instrument for the renaissance among the Ashrafia (Muslim aristocratic) class. Urdu prose writers pushed their pens, depicting the state of Muslim elite which was the central theme of the literary activities in Delhi and Lucknow. In Urdu prose Deputy Nazir Ahmed was the harbinger of that particular trend. He brou ght into his literary focus the culture, language and lifestyle of the Delhi Ashraf in his writings and set out to explore the merits and demerits in their weltanschauung. Lukhnow was the other centre where Urdu literature flourished in the nineteenth cent ury and Rattan Nath Sarshar was the key laureate. Both, Nazir Ahmed and Sarshar gave a good account of the Ashraf which was being influenced by the western lifestyle and also clinging onto the tradition. Both the authors have demonstrated quite adroitly the complex state that Ashrafia had been caught up with. Hence their works and the central themes that they had engaged with, forms the central focus of this study.