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مولانا ظفر علی خان کی ادبی خدمات

مولانا ظفر علی خان کی ادبی خدمات

مولانا ظفر علی خان (۱۹۵۶۔۱۸۷۳ء) سیالکوٹ کے ایک چھوٹے سے دیہات کوٹ مہرتھ میں پیدا ہوئے (1) آپ کے والد کا نام مولوی سراج الدین تھا۔ ابتدائی تعلیم مشن اسکول وزیر آباد سے حاصل کی۔ علی گڑھ کالج سے بی۔اے کیا۔(2)
علامہ شبلی نعمانی اور پروفیسر آرنلڈ آپ کے بہترین اساتذہ میں سرِفہرست تھے۔(3) مولانا ظفر علی خان کو حیدر آباد میں داغ دہلوی کی صحبت بھی میسر آئی لیکن علامہ شبلی کی نصیحت پر داغ کا رنگ اختیار نہ کیا۔(4)شاعری کے ساتھ ساتھ آپ نے صحافت میں بھی بڑا نام پیدا کیا۔ آپ نے ‘‘زمیندار’’ اور ‘‘ستارہ صبح’’ کے علاوہ بہت زیادہ اخبارات و رسائل نکالے جن کی شہرت سارے برصغیر میں پھیلی۔
ظفر علی خان کا پہلا شعری مجموعہ ‘‘بہار ستان’’ کے نام سے شائع ہوا۔ اس مجموعہ میں ان کی شاعری کا ابتدائی اردو اور فارسی کلام شامل ہے۔ یہ مجموعہ حمد باری’ نعت و استغاثہ’ اسلام’ اسلامی روایات’ ستارہ صبح کے دور کی نظمیں’ نوحے اور مرثیے جیسی ترتیب سے مرتب کیا گیا ہے۔
دوسرے شعری مجموعے کا نام ‘‘نگار ستاں’’ ہے۔ اس مجموعہ کلام میں سیاسی و فلسفیانہ شاعری’ طنزیہ نگاری اور صحافتی شاعری کے ساتھ ساتھ ادبی مرصع کاری کے شاہکار نظر آتے ہیں۔ اس میں بہت سے معاصرین کے تذکرے اور قلمی خاکے موجود ہیں۔ ‘‘چمنستان’’ آپ کا تیسرا شعری مجموعہ ہے اس مجموعے میں رطب و یا بس شامل نہیں ہے بلکہ یہ مجموعہ ان کے منتخب کلام پر مشتمل ہے۔ اس مجموعے میں ان کی وہ بہترین نظمیں اور قطعات ہیں جن کی سیاسی’ اسلامی اور معاشرتی لحاظ سے بڑی اہمیت ہے۔
ظفر علی خان کا چوتھا شعری مجموعہ ‘‘خیالستان’’ کے نام سے شائع ہوا۔ اس مجموعے میں سیاسی نظمیں بالکل نہیں ہیں البتہ چھ غزلیں سیاسی وادبی رنگ لئے ہوئے...

مغرب کا نظریہ ملکیت اور اسلام تقابلی جائزہ

Islam recognizes the right of individual ownership of material things in this world. A person can hold all kinds of Halal material things in his individual possession. However, Islamic Shari'a doesn't allow such a concept of individual ownership which is given in Capitalism and as adopted by Western world. The Western world's concept about individual ownership is very liberal and without any restrictions. While, Islam doesn't give full liberty to any individual but rather instructs them to own and possess Halal material things via legitimate sources, and also instructs the right usage of these material things in the light of Qur'an and Sunnah. The benefit of this Islamic law is that disqualified individuals, such as an insane person or children, have no right on disposing his or her individual property. Similarly, in the eyes of Islam, an individual person is not allowed to dispose his or her property in such a way which causes trouble and inconvenience to others, for example a person cannot dig a well on his own land which causes trouble and inconvenience to others. Islam prohibits such disposing of an individual's property.

Nuclear Learning in South Asia With Special Reference to India-Pakistan Crises Behavior

South Asia’s strategic stability is embroiled with deep rooted trust deficit, technological arms race, sub-conventional war trends and evolving doctrines. In the absence of sustainable dialogue process, the strategic anxieties of both India and Pakistan have consolidated into aggressive force postures leaving little room for shared learning. Instead of forging grounds to seek resolution to the bilateral disputes (complex learning), both states have adapted new means to pursue their existing state policies (simple learning). The drivers of nuclear learning in South Asia are primarily assessed at three levels of analyses i.e. individual, organizational level which directly affects the third tier i.e. the state level. Over the years, the state institutions in two countries have evolved following parochial interests eventually giving birth to rigid organizational cultures. Moreover, the idiosyncratic role of key decision makers remained vital in determining the military crises in both pre and post-1998 eras. Each military crisis is different in its backdrop, occurrence and termination from its preceding event. The reason being, each military crisis taught different lessons to either state, subject to different interpretations drawn by the decision makers on both sides. Hence, unlearning at the individual level is responsible for shaping a peculiar strategic culture of South Asia promoting crisis instability. It is important to explore the factors determining crisis behavior in the region while the two states have operationalized their deterrent capabilities and pursuing assured second strike pathways. Ideally, the acquisition of nuclear weapons should have inculcated enough confidence in both states to transform their ‘enduring rivalry’into a new relationship having greater credence on nuclear deterrence. In reality, both states have used nuclear shield to pursue their existing state practices thus, complicating deterrence stability in the region (stability- instability paradox).The study analyses the lag in nuclear learning as a determinant of crisis instability. One of the key levels of analysis is the individual level reiterating the role of strong personalities operating at different tiers of decision making remained involved in crises eruption. Interestingly, the ‘culture of secrecy’that shrouded in the development of nuclear programs of both the countries is eventually found a key factor for confining the nuclear decision making circle. This explains the inconsistent policies and risk prone behavior as a direct outcome of nuclear unlearning by the state due to incompetent judgment of the individuals facing security paranoia and organizational pathologies in the concerned bureaucracies. The recurrence of military crises is explained through the prism of nuclear learning, constructivism and cognitive dissonance in shaping a strategic culture conducive for crisis instability.
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