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شورشؔ کاشمیری

شورش کاشمیری
شورش کاشمیری کی وفات بھی بڑا سانحہ ہے، ان کی نشوونما آزادیٔ ہند کی جدوجہد کے دوران ہوئی، انھوں نے آزادیٔ وطن کے علم برداروں کے ساتھ زندگی کا بڑا حصہ گزارا، مولانا آزاد، عطاء اﷲ شاہ بخاری اور مولانا ظفر علی خان سے انھیں گہرا تعلق تھا، ملک کی تقسیم سے پہلے ان کا قیام لاہور میں تھا، آزادی کے بعد وہ وہیں رہ گئے، لیکن انھیں وہاں کبھی اطمینان نصیب نہیں ہوا، ان کی زندگی کا بڑا حصہ جیلوں میں بسر ہوا، کبھی کبھی دارورسن کا خطرہ بھی ہوا مگر ان کے پائے ثبات کو کبھی لغرش نہیں ہوئی وہ بڑے قادر الکلام شاعر اور پرزور خطیب تھے، ان کا زور بیان اور حسن کلام مولانا ظفر علی خاں کی یاد دلاتا تھا، اعلان حق میں بڑی جری تھے اور اس راہ میں شدائد و مصائب سے کبھی ہراساں نہیں ہوئے، زندگی بھر تکلیفیں برداشت کرتے رہے، مگر کبھی باطل سے سمجھوتہ نہیں کیا، وہ دارالمصنفین کے بڑے ہمدرد اور بہی خواہ تھے اور اس کی خدمت و اعانت کے لئے ہمیشہ تیار رہتے تھے، اﷲ تعالیٰ ان کو اپنے سایۂ رحمت میں جگہ دے اور ان کی حق گوئی کا پورا صلہ عطا فرمائے۔ (عبد السلام قدوائی ندوی، نومبر ۱۹۷۵ء)

 

تصوف کے غیر مشہور سلاسل کا تحقیقی جائزہ

Human being is the combination of two elements (body and soul). Soul is the eternal element in human being. Body of human is subordinate to disease and illness. Similarly soul can also get illness and inner disease. Human being visits doctors for cure and getting better physical health of body, likewise for the care and cure of the soul of human needs to have spiritual attachment, which is called tasawof. In Muslim society, it is believed that Tasawoof is confined to four categories (Salasil) i.e. Naqashbandiya, Chishtiya, Saharwardiya and Qadariya. In the same context it is also accepted that some other names of different salasil exist in different societies and books, which made the confusion in the  real picture and concept of Tasawof. This article is an attempt to find  these unfamiliar Salasil of tasawof and clarify their legal status. The researcher studied in this context which stated that tasawof is not restricted to the above mentioned four categories. The reason of less familiarization in the society is that the it was practiced by less followers at the time.

Role of Migrants in Making of Modern Faisalabad 1947-1960

Lyallpur is 3rd largest city of Pakistan and 2nd major industrial city contributing major share in revenue of Pakistan. The establishment of Lyallpur is regarded to be associated with canal colonies project of the British to serve their manifold interests including population rationalization, increase in raw material through transformation of barren land into agricultural productive land, extra revenue generation, and reinforcement of strategic supply lines. However, the materialization of canal colony project was accomplished by the migrants of North Punjab who were knack at agricultural savvy second to none. The effective blend of role of government in form of providing conducive to agriculture environment and the migrants’ skill and hard work gave multiplier effect to agricultural growth of Chenab Colony enough to turn it into grainery of Asia. The study has discussed locality of Lyallpur district under paradigm of role of migrants in defining and restructuring social and economic dynamics of the host locality. The locality serves to be interesting site of study under this paradigm as it observed two large scale migrations who took place under different circumstances and for different objective. Hence it provided potent case study to verify significance of migrants in redefining and restructuring social and economic dynamics of Lyallpur. It has further looked into status of Lyallpur in partition of Punjab 1947 and stakes of the Sikh community (migrants from Northern Punjab) in the host locality. It has investigated journey of Lyallpur from ‘Jangli land’ to miracle of Punjab and later on, its transformation to agricultural hub of Punjab earning the status of ‘Manchester of Pakistan’. The study has argued that journey of Lyallpur from barren lands to grainery of Asia was outcome of the planned migration from North Punjab comprising Agriculturally adroit brain drain. It comprised a qualitatively significant and acclaimed portion of Sikh Jats. In wake of Partition of Punjab that was though practiced owing to repetitive demand of Sikh community; they resisted to secure their religious, social, and economic interests in Canal colonies especially Lyallpur. However, they ultimately failed to secure it owing to some logical gaps and practical complexities in their narrative. It resulted into large scale outmigration of non-Muslim community of Lyallpur to East Punjab that was replaced by influx of the migrants from East Punjab. However, the study has argued that though the second migration was abrupt, unplanned, and violent; yet it accompanied with accidental brain drain that comprised industrial and industrious migrants. These migrants by the dint of their hard work and skills not only carried forward agricultural legacy of the district; but they redefined social and economic dynamics of Lyallpur by transforming its economy from primary sector to secondary sector economy. The migrants invested their capital, skills, and time to earn the status of Manchester of Pakistan for Lyallpur.
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