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رسائل و جرائد

شعر و ادب کو پروان چڑھانے میں ادبی شخصیتوں کا اپنا مقام و مرتبہ ہے یہ کیسے ہو سکتا تھا کہ رسائل و جرائد اور اخبارات ان سے پیچھے رہتے خطہ سیالکوٹ کے مقامی رسائل و جرائد اور اخبارات ادب کی ترقی کے لیے ماضی سے اہم خدمات سر انجام دیتے چلے آرہے ہیں۔ان میں ’’نوائے سماج‘‘،’’ندائے سیالکوٹ‘‘،’’ہمدرد پاکستان‘‘ ،’’محنت کش‘‘ اور ’’شبنم‘‘ اہم رسائل و جرائد میں شمار ہوتے ہیں۔ان رسائل و جرائد اور اخبارات کے باقاعدہ ادبی ایڈیشن بھی شائع ہوتے رہے ہیں۔

          سیالکوٹ کے اخبارات کی موجودہ صف میں ’’صدائے شہر‘‘ ،’’نوائے شمال‘‘ اور ’’اخبار سیالکوٹ‘‘ نمایاں اخبارات ہیں۔رسائل و جرائد کی فہرست میں ’’مرے کالج میگزین ‘‘،’’مفکر‘‘،’’کاوش‘‘، ’’افق‘‘،’’محورِحیات ‘‘، ’’اقدار‘‘، ’’ادراک‘‘، ’’انتخاب‘‘، ’’کیہان‘‘، ’’یدبیضا‘‘، ’’گجر‘‘، ’’کرائیڈن‘‘، اور’’سٹی میگ‘‘آج بھی ادبی خدمات میں اہم کردار ادا کر رہے ہیں۔

          ’’گجر‘‘ ،’’انتخاب‘‘،’’ید بیضا‘‘ تاب اسلم کے شعور و فکر کا نچوڑ ہیں ان تینوں رسائل وجرائد کو تاب اسلم بڑی عرق ریزی سے ادبی دنیا کے سامنے پیش کرتے رہے ہیں۔ان ادبی رسائل نے بہت سے نئے لکھنے والوں کی راہنمائی کا فریضہ سر انجام دیا ہے۔تاب اسلم کے ان جرائد کو نہ صرف سیالکوٹ بلکہ برصغیر پاک و ہند کے نامور ادبا و شعرا ،ناقدین اور محققین کا قلمی تعاون حاصل رہا۔سیالکوٹ کے اہم ادبی رسائل و جرائد کے تعارف کے لیے تفصیل پیش کی جاتی ہے۔

۱۔       مر ے کالج میگزین :

          مرے کالج میگزین کا پہلا شمار ہ نومبر...

مولانا محمد ادریس کاندھلوی کی تفسیر

In Sciences of Hadith Modhog )"refer to the narrations originating from some narrators by self or from those narrators who had been found, with solid arguments, telling a lie rather than from other well-accepted sources that quote the prophet Muhammad (SAWS), his Sahaba or Tabieen. These wrongly attributed "traditions" got mingled with the Islamic Literature from various sources and the people used to quote them from one another without being properly probed and analyzed. During the era of the compilation of tafa'asir of the Holy Quran, some Arabic commentators mistakenly quoted those traditions in their respective tafa'asir. Many tafa'asirs contain a large number of such traditions. Some Urdu tafa'asirs relied upon Arabic tafa'asirs without analyzing those traditions and quoted them. Tafsir Maarif ul Quran is also one of those referred tafa'asirs. It is a need of the day that the research scholars in Islamic Studies should focus on this issue and all these tafa'asirs should be carefully analyzed and made free from baseless "Modhug Traditions". This research effort is an attempt to give a base for analyzing such traditions and to protect Islamic literature from the Modhog traditions

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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