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مولانا ابوالمحاسن محمد سجاد بہاری

آہ مولانا ابوالمحاسن محمد سجاد بہاری!
پچھلے دونوں ہندوستان نے اس خبر وحشت اثر کو نہایت رنج واندوہ سے سُنا کہ مولانا ابوالمحاسن سید محمد سجاد بہاری چندروز کی علالت کے بعد اس دنیائے فانی سے رخصت فرماگئے۔خبر چونکہ بالکل غیر متوقع طورپر ملی تھی اس لیے فرط حزن والم نے حیرت کی صورت اختیار کرلی۔ یعنی ہم یہ جانتے ہیں کہ ہماری بزم علم وعمل کاکوئی لعل شب چراغ گم ہوگیا ہے، لیکن اس احساس کے باوجود تحیر کی فراوانی ہم کو رخصت گریہ اورفرصت نوحہ بھی نہیں دیتی۔
مولانا ابوالمحاسن محامدِ اخلاق اورمحاسن فضائل کے جامع تھے۔فکر ونظر،علم و عمل، محنت ودیانت،تفقہ وتدبر،ایثار وجفاکشی،خلوص وﷲیت۔ان سب اوصاف کے بیک وقت جمع ہونے نے اُن کی ذات کوایسا گلدستۂ خوبی بنادیا تھا کہ وہ’’ای تو مجموعۂ خوبی بچہ نامت خوانم‘‘کا مصداق بن گئے تھے اوراُن پر’’ابوالمحاسن‘‘کی کنیت واقعی طورپر صادق آتی تھی۔ہندوستان میں کوئی قومی اورمذہبی تحریک ایسی نہیں ہے جس میں مولانا نے پورے جوش وخروش کے ساتھ حصہ نہ لیا ہو اوراس میدان میں اپنے ساتھیوں سے پیش پیش نہ رہے ہوں۔سب سے بڑی خوبی یہ تھی کہ اُن کادماغ نہایت دقیقہ رس اور معاملہ فہم تھا۔وہ موضوع فکر کے ایک ایک پہلو پربڑی سنجیدگی اورعالی ہمتی کے ساتھ غوروخوض کرتے تھے،اوراُس میں ایسی ایسی باریکیاں پید اکرتے تھے کہ لوگ حیران رہ جاتے تھے۔وہ عملاً بڑے جری اوربہادر تھے لیکن اُن کادماغ انتہائی جوش وخروش کے عالم میں بھی کبھی مغلوب نہیں ہوتاتھا۔جذبات کی گرمی کے ساتھ وہ ہر معاملہ پرٹھنڈے دل سے غور کرتے تھے۔حق یہ ہے کہ جماعت علما ہند میں وہ اپنی گوناگوں خصوصیات کے لحاظ سے گوہر یکتا تھے۔بقول کسی کے وہ ہرشخص کی قائم مقامی کرسکتے تھے لیکن اُن کی قائم مقامی کوئی نہیں کرسکتا۔فواحسر تاکہ ہماری انجمن کایہ گل سرسبدآج خزاں دیدۂ اجل ہوکرآغوش لحد میں آسودۂ...

سیرت طیبہ کی تشریعیاتی حیثیت کا تحقیقی و تاریخی مطالعہ A Research review of the legislative Status of the Sirah of Holy Prophet ﷺ

The deeds and actions of the Holy Prophet ﷺ is a practical interpretation of the Holy Qur'an. Allah Almighty has stated his Shari'ah in short but comprehensive words that “take what the Holy Prophet ﷺ has given you and which you forbid”. Therefore, his command is the command of Allah Almighty and not yours. That is why the Holy Qur'an has declared his obedience to be the obedience of Allah Almighty. And from the instructions of the selected scholars of the ummah, it is clear that the legislative status of The Sirah is authenticated. Allah Almighty has given him a special position of Shariah. As for the legislative status of Sira-e-Taiba, both the special and the general legislation are specific or special to him. Special legislation etc i.e. you have legislated for a specific person at certain times like accepting the condition of a person that he will convert to Islam if he prays only two prayers. The other person cannot join. The general legislation in which you have enacted all kinds of legislation for the common ummah is included. The center and axis of Islamic law is your caste. You have complete control over the status and sanctity, likes and dislikes as you like, for whom you can make Shariah whenever you want. It is as if you are a follower of the Shari'ah. He also has full authority in the brief description of the Qur'an, in the adherence to the Absolute, and the explanation of similarities. You are authorized to legislate as a Shari'ah and Shari'ah in all areas of worship, affairs, debates, and crimes. Therefore, in this article, the legislative status of His Sira-e-Taiba has been explained in the light of Qur'an and Hadith, Sahabah and Tabi'een, and the commandments of Imams and jurists.

Understanding Education Faculty Members Efms Experiences and Perspectives on the B. Ed. Honors Programme at a Public International University Piu in Northern Pakistan

Despite many reforms, teacher education in Pakistan, especially its pre-service component suffer from multiple issues, which have collectively affected its ability to produce graduates for the 21st century Pakistan. Overall, there is little or no improvement in teacher education, teaching and students' learning. Education reforms in Pakistan have been predominantly foreign funded and full of paradoxes in terms of policies and processes, curriculum designing, and infrastructure and sustaining quality programmes. This particular qualitative case study with a phenomenological bent examined the newly introduced BEd.Honors (BEI-1), as one such reform initiative. Conceptually, the study is located within the discourse of teacher education reform as global (western) best practice, via policy borrowing and lending (PB& L). Methodologically, the study explored the programme's objectives, rationale, value, and challenges, and ways of improvement from the lived experiences and perspectives of 8 education faculty members (EFMs) (five male and three female) at a public university in northern Pakistan. The findings showed two paradoxical perspectives: at the talk level the BEd.Honors was seen as a welcome transformative shift in pre-service teacher education, emphasizing research, student —centeredness, theory —practice blend, relevance, flexibility, quality and responsive to the 21st century teachers' profiles and students' needs. At the actual implementation level, serious issues, such as lack of material and human resources, practicality, quality, cultural compatibility, sustainability, were highlighted. EFMs presented contesting views about borrowing of the BEH and its being international good practice. None was able to view the borrowed and contextualized BEH as a culturallyinvasive, intellectually- depriving and strategically-shaping the minds and bodies of Pakistani perspective teachers in a way that might be more towards more global market rather than needs of independent Pakistan. Their criticality was limited to the implementation issues. This study confirms the complexity of teacher education reform and of the borrowing of the global best practices as solutions. It raises questions for future studies around how solution to Pakistan' teacher education should come from within.
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Asian Research Index Whatsapp Chanel

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