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نجیب محفوظ

نجیب محفوظ کا انتقال
۳۰؍ اگست ۲۰۰۶؁ء کو مصر کے مشہور ادیب اور ناول نگار اور ادب کا نوبل انعام حاصل کرنے والے پہلے عرب مصنف نجیب محفوظ کا انتقال ہوگیا، اناﷲ وانا الیہ راجعون۔
وہ ۱۱؍ دسمبر۱۹۱۱ء کو قاہرہ کے ایک متوسط گھرانے میں پیدا ہوئے تھے، اس وقت ان کا خاندان محلہ جمالیہ میں رہتا تھا، ۱۹۲۴؁ء میں یہاں کی سکونت ترک کر کے وہ نئے طرز کے محلہ عباسیہ میں منتقل ہوگیا جہاں ان کا بچپن اور شباب گزرا، چالیس برس کی عمر میں ان کی شادی ہوئی تو یہاں کا مکان بھی چھوڑ دیا۔
ان کے والد پر جوش وطن پرست تھے اور مصر کے قوم و وطن پرست لیڈروں سے والہانہ تعلق رکھتے تھے، نجیب محفوظ گو خاموش طبع اور شورش و ہنگامہ سے دور رہتے تھے لیکن مصری قوم پرستی کی تحریک کے ہم نوا تھے، ان کو اپنے شہر سے ایسی محبت تھی کہ اس کی گلیوں اور محلوں کے نام پر کئی ناول لکھے۔
ابتدائی مرحلے کی تعلیم مکاتب اور اسکولوں میں حاصل کرنے کے بعد جامعہ فواد (قاہرہ یونیورسٹی) میں داخل ہوئے اور ۱۹۳۴؁ء میں بی اے کی ڈگری لی، فلسفہ ان کا خاص مضمون تھا۔
نجیب محفوظ زمانہ طفولیت سے ہی مطالعہ کے شوقین تھے، شروع میں قصے کہانی کی کتابیں پڑھتے تھے، عمر کچھ زیادہ ہوئی تو تاریخی ناولوں سے شغف ہوا، پھر اپنے عہد کے مشاہیر مصنفین طہ حسین، عباس محمود عقاد، سلامہ موسیٰ، مازنی، حسن زیات، ہیکل اور توفیق الحکیم وغیرہ کی نگارشات ان کے مطالعہ میں آئیں اور یہ ان کے خیالات سے متاثر ہوئے، سلامہ بن موسی کا رنگ ان پر زیادہ چڑھا ہوا تھا، یہ ایک قبطی عیسائی ادیب تھا جو اپنی اباحیت پسندی کی وجہ سے مسلمانوں میں مبغوض تھا، سلامہ نے التربیۃ کے نام سے اپنے خودنوشت...

سند (مالک عن نافع عن ابن عمر)، محدثین اور مستشرقین کا نقطہ نظر

Abstract By preserving and narrating hadīth, a chain of narrators was started to maintain its authenticity. When the experts of hadīth realized that some unreliable transmitters might try to fabricate Hadīth, this work started more systematically. Even the chain gradually attained such importance that every Muhaddīth was concerned much about it. In the second century of  Hijra, when the teaching and learning of hadīth became the standard of honor and great respect, some people devoted their lives to this work. They travelled to many countries of world and obtained the knowledge of Hadīth from prominent scholars of their time. Experts of Asmā-ul-Rijāl awarded them the certificate of holding the highest position of trust and credibility. The chains having such trustworthy transmitters are considered to be of higher rank than others. Among such traditions there is also one "Mālik-an-Nāfi'-an-Ibn-e-Umar". Due to the reliability of its narrators, Imām Bukhāri and many other Muhaddithīn considered it as "golden chain". When some of the Orientalists started raising objections to the Prophetic Hadīth, they criticized the narrators of the Hadīth as well. Especially the narrators who were declared trustworthy and reliable by Muslim scholars. For this, they especially criticized Abu Hūraira from among the companions and Imām Zuhri among the Successors. The chain of hadīth, (Mālik an-Nāfi' an-Ibn e Umar) “golden chain” was also seriously criticized by Joseph Schacht and Juynboll etc. In this article, a comparative study of the viewpoints of the Muhaddithīn and the Orientalists regarding the chain “Mālik an-Nāfi' an-Ibn eUmar” is presented.

تعین المشار الیہ فی القران و اثرہ علی تفسیر ایاتہ الکریمة

There are many demonstrative pronouns in the Holy Qur,aan and mostly their signified nouns are hidden, so in the fixation of these signified nouns; the interpreters of Holy Qur,aan have difference of opinion. Now the question is raised that this difference of opinion is a cause of different interpretation of Holy Qur,aan or not? So in this research, we have reached at the reality that the difference of opinion in these signified nouns is a cause of different interpretation of Holy Qur,aan. Now we will mention the short summary of this reality.These following demonstrative pronouns are mentioned in the Holy Qur,aan: 1() ھذا2() ھکذا 3() ماذا 4() من ذا 5() ھذہ 6() ھذان 7() ھاتین 8() ذانک 9() ذلک 10() ذلکما 11() ذلکم 12() ذلکن )13( تلک 14() أولاء 15() ھؤلاء 16() أولئک 17() أولئکم 18() ھھنا 19() ھنالک 20() ثم Mostly, their signified nouns are hidden, so in the fixation and interpretation of these hidden nouns, the difference of opinion has arisen; mainly this difference is an unreal and wordy warfare, because the interpreters express the indicated hidden nouns in their own words without fixation of them in Qur,aanic verse, so this difference of opinion has no result and effect at last. However there is a real contradiction also, in the indicated hidden nouns of these demonstrative pronouns except others: 1() ھذا 2() ھذہ 3() ذلک 4() ذلکم 5() تلک 6() أولاء 7() ھؤلاء 8() أولئک9()ھنالک 10() ثم The difference of opinion is mostly looked like real contradiction in first stage but after research and deeply study, we know that he is not so. Sometimes, the matter is probably against it. Sometimes, no difference of opinion in the fixation of indicated hidden noun but the interpretation of his demonstrative pronoun is more than one due to rhetorical manner. Sometimes, a demonstrative pronoun gives a significance when he connected with former sentence and gives other meaning when he related to latter sentence. Sometimes a demonstrative pronoun is a complete sentence with hidden words. I could not find any paraphrase of Holy Qur,aan who covers all of indicated hidden nouns which are mentioned in the interpretation of demonstrative pronouns, however the imam Abu Hayyan did effort to collect them but he could not cover. Similarly, Ibn-e-Jawzi also could not cover, although he did a great effort also. I did not find any paraphrase of Holy Qur,aan who expresses rhetorical winks and manners under the demonstrative pronouns and their indicated hidden nouns, however the Imam Abu Su,uood did this big effort with brevity in some stages, who has been certainly flambeau for me in rhetorical manner, So I explored and then expressed it with depth and detail by the grace of Allah. Similarly, I could not find any paraphrase of Holy Qur,aan who expressed morphological research about indicated hidden nouns of demonstrative pronouns, but I explained it by the help of Allah. In short, I expressed the real difference of opinions about interpretation of demonstrative pronouns and fixation of their indicated hidden nouns in Holy Qur,aan and his effects on interpretation of Holy Qur,aan with morphological, syntactical and rhetorical winks and manners, due to clearness of words, meanings and to relate between them and to explain the difference of opinions and his effects. All are based on 1087 verses of Holy Qur,aan.
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