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I just want to talk and discuss about Islam and other non Islamic organisations like Ahmadis/Qadianis who portrayed them in a guise of Muslims to deceive and betray all human society as its a well known fact their forefather who claimed to be their prophet was planted by British in subcontinent to uproot soul of JIHAD From Muslims . Jews are Jews , Christians are Christian ,Hindus are Hindus so should be Qadianis (Non Muslims) My aim is to discuss Islam with any Muslim or Non Muslim who want to talk and want to know the reality of Islam. that's it ! Let Me welcome all of you interested with good faith . 
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Wednesday, 28 July 2010

Darul Uloom Deoband دارالعلوم دیوبند

Darul Uloom Deoband
Established 1866
Type Islamic University
Chancellor Majlis Shura
Vice-Chancellor Maulana Marghoobur Rahman
Location Deoband, Uttar Pradesh, India


The Darul Uloom Deoband (Hindi: दारुल उलूम देवबन्द, Urdu: دارالعلوم دیوبند) is an Islamic school propagating Sunni Islam in India and is where the Deobandi Islamic movement was started. It is located at Deoband, a town in Uttar Pradesh, India. It was founded in 1866 by several prominent Islamic scholars (ulema), headed by Maulana Muhammad Qasim Nanautawi. The other prominent founding scholars were Maulana Rashid Ahmad Gangohi and Haji Syed Abid Hussain. The institution is highly respected across the India, as well as in other parts of the Indian subcontinent.

Other scholars at the Darul Uloom Deoband had opposed the establishment of a state established along sectarian lines, particularly the demands of Muhammad Ali Jinnah's Muslim League for the Partition of British India into Muslim and non-Muslim sections[1][2] Maulana Husain Ahmad Madani was one of the scholars who opposed the idea of Pakistan. He was also Sheikh-ul-Hadeeth (Chief of Hadeeth department) of Darul Uloom Deoband and led the Jamiat Ulema-e-Hind, an organization of the ulema, that saw nothing Islamic in the idea of Pakistan. He said: "All should endeavour jointly for such a democratic government in which Hindus, Muslims, Sikhs, Christians and Parsis are included. Such a freedom is in accordance with Islam." The school, even though it advocates an orthodox version of Islam, has repeatedly distanced itself from religious militancy.

Contents
1 Background
2 Pattern of education
3 Impact of the Deoband School
4 India's Independence Movement
5 Alumni scholars
6 Recent developments
7 Condemnation of terrorism
8 Publications
9 See also
10 References
11 External links

Background

In 1857, the British East India Company put down with a heavy hand the independence movement begun by disparate north Indian forces, conducted in the name of the otherwise powerless Bahadur Shah Zafar Gurakani. Emperor Zafar became the last Mughal Emperor, for he was deposed the following year and exiled to Burma, with many of his sons put to death. This marked a seminal moment for Indo-Islamic consciousness, specifically for the established Muslim elites of north India, who tended to view the defeat of 1857 as the end of their political pre-eminence and the beginning of what could be a dark period of Muslim history in India.

In this situation, a group of learned theologians, led by Maulana Muhammad Qasim Nanautawi, established the Darul Uloom Seminary in the town of Deoband, in order to preserve Indo-Islamic culture and train the youth in Islamic knowledge. The foundation of Darul Uloom Deoband was laid down in 1283 A.H. (21st of May 1866 A.D.) beneath a pomegranate tree. Nanautawi claimed he had been inspired to do so by a dream in which the Prophet Mohammed spoke to him.[3] The pedagogical philosophy of Deoband was focused on teaching revealed Islamic sciences, known as manqūlāt, to the Indian Muslim population, according to the Hanafi tradition. In this seminary, Nanautawi instituted modern methods of learning: Teaching in classrooms, a fixed and carefully selected curriculum, lectures by different faculties recognised as leaders in their fields, exam periods, merit prizes, a publishing press and so on. The faculty instructed its students primarily in Urdu, the lingua franca of the urbanised section of the region, and supplemented it with study of Arabic (for theological reasons) and Persian (for cultural and literary reasons. In due course, it also unwittingly cemented the growing association of the Urdu language with the north Indian Muslim community. The founders consciously decided to divorce the seminary from political or governmental participation. Instead, it was to run as an autonomous institution, supported by voluntary financial contributions from the Muslims at large.

Its over 15,000 graduates have gone on to found many similar madrassas (schools) across South Asia and further afield; the followers of this school of theology are often described as followers of the Deobandi school of thought.

Pattern of education

Deoband's curriculum is based on the 17th-century Indo-Islamic syllabus known as Dars-e-Nizami. The core curriculum teaches Islamic law (Shariah), Islamic jurispridence (Fiqh), traditional Islamic spirituality (known as Tasawwuf, which is the focus of Sufism), as well as several other fields of Islamic study.

The current syllabus consists of four stages. The first three stages can be completed in a total of eight years. The final stage is a post-graduate stage where students specialize in a number of advanced topics, such as the sciences of Hadeeth, Fiqh and so on.

Impact of the Deoband School

Many Islamic schools throughout modern India, Bangladesh and Pakistan - and more recently in Afghanistan, the United Kingdom, South Africa - as well as in hundreds of other places throughout the world are affiliated, or theologically linked, to Darul Uloom Deoband. Famous seminaries have been established by its graduates, e.g. Nadwatul Ulama in Lucknow, Madrassah In'aamiyyah Camperdown, near Durban in South Africa, and three important seminaries in Pakistan, viz. Darul Uloom Karachi, Jamia Ashrafia Lahore, and Jamia Zia-ul-Quran (Al-maroof bagh-wali masjid), Faisalabad. As the official website of the Darul Uloom proclaims in flowery language, 'the whole of Asia is redolent with the aroma of this Prophetic garden.'

India's Independence Movement

In the meeting of the Jamiat Ulema-e-Hind at Calcutta, in 1926, the participants included graduates of Darul Uloom, Deoband and they supported the group which called for complete independence of India from the British rule. Indian National Congress was to declare complete independence as its goal three years later, in its session at Lahore.

The famous freedom fighter Khan Abdul Gaffar Khan, who visited Darul Uloom during his visit to India in 1969, had said: "I have had relation with Darul Uloom since the time the Shaikh-ul-Hind, Maulana Mehmud Hasan, was alive. Sitting here, we used to make plans for the independence movement, as to how we might drive away the English from this country and how we could make India free from the yoke of slavery of the British Raj. This institution has made great efforts for the freedom of this country".

Alumni scholars

The Deoband school of Islamic Sciences has produced a large number of notable scholars. Among the most famous are:


Abdul Latif Khalid Cheema, head of Darul Uloom Khatme Nabuwwat (a Deobandi institution) Chichawatni
Maulana Anwar Shah Kashmiri, Allamah and Hadith scholar famous for his photographic memory and former Shaikhul Hadith of Darul Uloom Deoband
Maulana Ashraf Ali Thanwi, Sufi sheikh with wide influence and erudite scholar, renowned for his Quran exegesis, Bayanul Quran, and the book on Jurisprudence for women, Bahishti Zewar
Badrul Hasan Al Qasmi, Imam, Khatib and scholar of Islamic Jurisprudence at Kuwait
Ghulam Murshid, former honorary Khateeb at Badshahi Mosque, Lahore for more than five decades
Gulam Rabbani Qasmi, Co-founder of Darul Uloom SabeelusSalam, Hyderabad and Imam at Masjid Amirah, Hyderabad, India
Habib-ur-Rehman Ludhianvi, the famous Ahrari leader
Husain Ahmed Madani, former Shaikhul Hadith of Darul Uloom, Deoband and long-time leader of Jamiat Ulama e Hind
Mahmood Hasan Deobandi, Shaikhul Hind and the first student of Darul Uloom, Deoband and Leader of the anti-Colonial Silk Movement of India
Minnatullah Rahmani, former General Secretary of All India Muslim Personal Law Board and Chancellor of Jamiah Rahmaniyah, Munger, Bihar
Muhammad Ilyas Kandhalawi, founder of the most widely popular international Islamic movement of Tablighi Jama’at
Nik Abdul Aziz Nik Mat (former Chief Minister of Kelantan State, Malaysia)
Qari Muhammad Tayyab Hakimul Islam and former Chancellor of Darul Uloom, Deoband
Qazi Mujahidul Islam Al Qasmi, founder of Islamic Fiqh Academy, India
Shabbir Ahmad Usmani, Shaikhul Islam and former Member, Constituent Assembly of Pakistan
Syed Abuzar Bukhari
Syed Ataullah Shah Bukhari, former president of All-India Majlis-e-Ahrar-e-Islam
Syed Ata-ul-Mohsin Bukhari
Syed Ata-ul-Muhaimin Bukhari
Maulana Ubaidullah Sindhi
Mufti Kifayatullah Dehlawi
Mufti Ahmed Hussain Mujahid, Shaikhul Hadith from Darul Uloom Deband, Shaikhul Hadith of Qasimul Uloom Multan, Pakistan



Recent developments

The Darul Uloom has expanded its activities and started new departments during the last decades. In view of great challenge from the Ahmadiyya Movement (Qadiyanism), Darul Uloom convened the All India Tahaffuz Khatm-e-Nubuwwat Conference and established a special department to refute Qadiyanism. It started the 'Shaikhul Hind Academy' for publishing books, and training students in Urdu journalism. In 1996, the Computer Department was opened, which was later extended and an Internet Department also added. The Darul Uloom has also introduced a two-year full-time Diploma in English language and literature for students wishing to pursue higher education in universities.

Condemnation of terrorism

In February 2008, an "Anti-terrorism Conference", organized by the seminary Darul Uloom in Deoband, Uttar Pradesh, denounced all forms of terrorism, declaring that "Islam prohibits the killing of innocent people" and "Islam sternly condemns all kinds of oppression, violence and terrorism". The conference also denounced widespread attempts to blame religious Muslims for terrorist incidents.[9]

Publications

The following Journals and Magazines are being published under the aegis of Darul Uloom Deoband and its alumni.

Al-Daie (Arabic Monthly); Eds: Maulana Marghoobur Rahman and Maulana Noor Alam Khalil Amini
Mahnama Darul Uloom (Urdu Monthly); Eds: Maulana Marghoobur Rahman and Maulana Habibur Rahman Qasmi
Aaiena Darul Uloom (Urdu Fortnighly); Ed: Maulana Kafil Ahmad Alwi
Eastern Crescent (English Magazine).

General ideology Islamism · Pan-Islamism · Wahabbism ·

Organisations Deobandi · Darul Uloom Deoband · All India Khilafat Committee · Khaksars · Jamaat-e-Islami · Jamaat-e-Islami Hind · Jamaat-e-Islami Bangladesh · Jamiat Ulema-e-Hind · Tablighi Jamaat · Students Islamic Organisation of India · Students Islamic Movement of India · Jamaat ul-Fuqra · Islami Jamiat-e-Talaba · Bangladesh Islami Chhatra Shibir · Muttahida Majlis-e-Amal · Tanzeem-e-Islami · Islami Jatiya Oikya Front · Islami Oikya Jote · Jamiat Ulema-e-Pakistan · Jamiat Ulema-e-Islam · Tehrik-e-Jafaria Pakistan · Jamaat-e-Islami Kashmir · Taliban · National Development Front · Jamiat Ahle Hadith · Tamil Nadu Muslim Munnetra Kazagham · Girls Islamic Organisation of India · Jamaat-e-Islami Hind · Popular Front of India · Peoples Democratic Party (India)

Leaders Ahmad Sirhindi · Maulana Mehmud Hasan · Maulana Ubaidullah Sindhi · Maulana Muhammad Ali Jauhar · Maulana Shaukat Ali · Muhammad Iqbal · Allama Mashriqi · Abul Ala Maududi · Maulana Shah Ahmad Noorani · Muhammad Zia-ul-Haq · Maulana Fazal-ur-Rehman · Ghulam Azam · Matiur Rahman Nizami · Grand Ayatollah Muhammad Hussain Najafi · Grand Ayatollah Bashir Hussain Najafi · Tahir-ul-Qadri · Riaz Ahmed Gohar Shahi · Muhammad Taqi Usmani · Jalaluddin Umri · Israr Ahmed · Javed Ahmad Ghamidi · Qazi Hussain Ahmad · Allama Arif Hussain Hussaini · Delwar Hossain Sayidee · Yusuf Islahi

Events and controversies Khilafat Movement · Anti-Ahmadiyya riots · Zia-ul-Haq's Islamization · Hudood ordinance · Shah Bano case · 1995 Pakistani coup d'état attempt · Hasba bill · Blasphemy Law · 2010 hand chopping incident in Kerala · Love Jihad


·

References
1.^ ISLAMIC PAKISTAN: ILLUSIONS & REALITY, by Abdus Sattar Ghazali.
2.^ A History of Pakistan and Its Origins By Christophe Jaffrelot, Gillian Beaumont, page: 224, ISBN 1-84331-149-6.
3.^ Knowledge - An odyssey - The Historic Journey http://www.inter-islam.org/Pastevents/Jknowledge.html
4.^ The System Of Education
5.^ Mawlana Ashraf Ali Thanwi, Shariat and Tasawwuf pg. 11, 112, 113
6.^ In'aamiyyah Madrassah In'aamiyyah
7.^ http://www.ashrafia.org.pk/index.html
8.^ http://www.darululoom-deoband.com Official website of Darul Uloom Deoband
9.^ Muslim clerics declare terror "un-Islamic" Times of India Feb. 25, 2008
[edit] External links
Official website of Darul Uloom Deoband
Darul Uloom Deoband Blog
Darul Ifta website of Darul Uloom Deoband
Sunni News
Indian Muslim News and Views
Deobandi Islam
"Traditionalist" Islamic Activism: Deoband, Tablighis, and Talibs
"Darul Uloom, Deoband issues anti-terrorism fatwa
Darul Ishaat UK - House Of Propagation - Online Islamic Store
Ulema's progressive stand on Yoga, terrorism, other issues needs to be praised
Online Books By Ulema of Deoband
Radd-e-Batilah
Deobandi Ulema's movement for freedom of India
Online Islamic Fatawa
Online Islamic Study

Mulana Ashraf Ali Thanvi

Molana Ashraf 'Alī Thānwī (August 19, 1863 – July 4, 1943) (Urdu: اشر ف علی تھانوی) was an Indian Islamic Sunni Hanafi scholar of the Deobandi school.

Contents [hide]
1 Early life
2 Education
3 Spiritual training
4 Career
5 Students and disciples
6 Literary contribution
7 Quran recitation
8 Discourses
9 Opposition to Barelvi and Sufi practices
10 Criticism
11 Views on politics
12 Death
13 Desecration of Grave
14 See also
15 References
16 Further reading
17 External links

[edit] Early life
Ashraf 'Alī Thanwī was born as 'Abdul Ghanī in the village of Thāna Bhāwan within the Muzaffarnagar district of Uttar Pradesh, India on August 19, 1863. He was named Ashraf 'Alī by Hāfiz Ghulām Murtazā Pānīpatī, a maternal relative. He belonged to the Shaikhzada community, and his family was well-respected and held a high position in Thāna Bhāwan. His father, 'Abdul Haqq, was a wealthy landowner, devout Muslim, and respected citizen. Ashraf 'Alī Thanwī’s lineage can be traced back to the second Caliph of Islam, 'Umar ibn Al-Khaṭṭāb.[citation needed]

[edit] Education
Ashraf 'Alī Thānwī graduated from the Dār-ul 'Ulūm of Deoband in 1884. When Rashīd Ahmad Gangohī, one of the founders of the institution, arrived for the graduation ceremony, Shaikhul Hind Mahmūd-ul Hasan informed him that an especially intelligent student was about to graduate. Gangohī wanted to test this student by asking the most difficult questions that he could think of. Ashraf 'Alī's answers amazed and pleased Gangohī, who himself conducted the Dastārbandī Jalsa, the turban-tying ceremony marking graduation.

[edit] Spiritual training
During his studies at Dār-ul 'Ulūm Deoband, Ashraf 'Alī Thānwī asked Gangohī to train him in the spiritual sciences as well. Gangohī, however, advised him to wait until the completion of his traditional studies. Ashraf 'Alī Thānwī remained restless and looked for a way to ask Hājī Imdādullāh, the spiritual guide of Gangohī, to recommend him to his student. When Gangohī departed for Hajj, Ashraf 'Alī Thānwī sent a letter with him to Hājī Imdādullāh, requesting him to persuade Gangohī to initiate him into his spiritual order (Tariqah|Ṭarīqah).

[edit] Career
After his graduation, Ashraf 'Alī Thānwī taught religious sciences in Kanpur for fourteen years. Over a short period of time, he acquired a reputable position as a religious scholar, of Sufism among other subjects.[1] His teaching attracted numerous students and his research and publications became well-known in Islamic institutions. During these years, he traveled to various cities and villages, delivering lectures in the hope of reforming people. Printed versions of his lectures and discourses would usually become available shortly after these tours. Until then, few Islamic scholars had had their lectures printed and widely circulated in their own lifetimes. The desire to reform the masses intensified in him during his stay at Kanpur.

Eventually, Ashraf Ali Thanwi retired from teaching and devoted himself to reestablishing the spiritual centre (khānqāh) of his shaikh in Thāna Bhāwan. Upon this transition, Hājī Imdādullāh remarked, "It is good that you have arrived in Thāna Bhāwan. It is hoped that people will benefit from you spiritually and physically. You should engage yourself in revitalizing our madrasah and khānqāh once more in Thāna Bhāwan. As for myself, I am always praying for you and attentive towards you."[citation needed]

[edit] Students and disciples
Thanwi’s students and disciples constitute a generation of leading scholars of South Asia. Ashraf Ali Thanwi's disciples settled in all parts of South Asia. Among his disciples are:

Abdul Hai Arifi
Qari Muhammad Tayyib Qasimi (grandson of the founder of Dar al- ‘Ulum Deoband, Muhammad Qasim Nanotvi, and head principal of Dar al- ‘Ulum Deoband for over 50 years, from the early 1930s to the early 1980s)
Muhammad Masihullah Khan (founder of Madrasa Miftah al- ‘Ulum in Jalalabad, India, and a leading spiritual figure of the past century)
Mufti Muhammad Shafi ‘ (head Mufti of Dar al- ‘Ulum Deoband and later founder of Dar al- ‘Ulum Karachi, one of the largest academies of religious sciences today in Pakistan, and, also the former Grand Mufti of Pakistan)
Abdul Bari Nadvi (renowned theologian and philosopher in India who taught modern philosophy at Osmania University in Hyderabad and translated the books of Western philosophers such as Descartes, into Urdu and left behind many literary tracts)
Allamah Syed Sulaiman Nadvi (great researcher and the outstanding student of Shibli Nu ‘mani who turned to Thanwi for spiritual reformation)
Muhammad Ilyas al-Kandhlawi Rehmatullahialai (founder of the Great Tablighi Jammat Movement)
Qazi abdusalam of nowshera
[edit] Literary contribution
Ashraf 'Alī Thānwī was a prolific author. His literary contributions are in the order of eight hundred to one thousand in number, including sermons, discussions, discourses, treatises, and books. Sayyid Sulaimān Nadwī said, "Hazrat [Ashraf 'Alī Thānwī] was a translator and exegete (mufassir) of the Quran; he explained its injunctions and wisdoms. He removed doubts and answered questions pertaining to it." Thānwī was a scholar of hadīth (muhaddith) as well, and expounded its intricacies and subtleties. He was a jurist (faqīh) who issued thousands of legal rulings (fatwā) and addressed numerous legal problems in contemporary issues in Islamic law (fiqh). He was described as a moving orator (khaṭīb) and hundreds of his speeches have been published and widely circulated.

[edit] Quran recitation
While teaching in Kanpur, Ashraf 'Alī Thānwī was reported to have seen 'Abdullāh bin 'Abbās, the cousin of the Prophet Muhammad, in a dream. In this dream, he indicated to him that tafsir should become his primary task. Sayyid Sulaimān Nadwī said:

He not only memorized the words of the Qur’aan but also memorized the deeper significance of these words. He was an exceptional reciter (qārī) of the Quran, who had mastered the art of recitation. The uniqueness of his recitation of the Quran was such that each letter was uttered from its proper place of pronunciation (makhraj). There was no imitation or overly exertive effort to make his voice melodious. He would rather recite in his normal voice, which was full of inspiration and absorbed in reflection.[citation needed]

[edit] Discourses
The propagation of Islam was an essential part of Thānwī’s life. He would be highly organized and would plan his tours well in advance. Thousands of people would attend his lectures, which usually lasted between two and five hours. Once he visited Gajner, a village in the Kanpur district of Uttar Pradesh, when the Ārya Samāj had started to preach Hinduism among the Muslims of that area. Thanwi was able to persuade the Muslims there to promise that they would not commit "apostasy" by converting. To prevent the spread of apostasy, he wrote the treatise, Al-Insidād li-Fitnat-il Irtidād ("Putting a Stop to the Temptation of Apostasy").

[edit] Opposition to Barelvi and Sufi practices
Thānwī opposed a wide variety of religious practices in South Asia, which he saw as bidah, unacceptable innovation within Islam. These practices, often derived from Sufism, were common among the Sunni Muslims of India, specially the Barelvi's. Ashraf Ali Thanwi wrote a number of books that dealt with this subject. His book, Hifzul Imān ("Protecting Faith"), denounced such common acts as worshipping at tombs, asking for intercession from other than Allah, and believing in the omnipresence of the prophet Muhammad and Muslim saints.[citation needed]

[edit] Criticism
Thanwi's statements drew criticism from a variety of other Islamic authorities. Barelwi scholar Ahmad Raza Khan issued a fatwa of kufr against Thanwi for his stance on the Shafi-al-alameen.[clarification needed] Nabi Muhammed, and various scholars from Hijaz (20 Meccan and 13 Medinese Ulama) supported this fatwa of kufr against Thanwi. Ahmad Raza Khan stated in his fatwa that Thanwi's belief in the "knowledge of unseen" possessed by Prophet Muhammad could be attained by the epileptics and the insane, the animals and the beasts as well.[2] After an appeal to the scholars of Hijaz in his[who?] defense by other South Asian scholars, they rescinded their support for the fatwa.[citation needed]

[edit] Views on politics
Ashraf 'Alī Thānwī argued, using mainly verses of the Quran, that political rule is only a means of instituting Islam in people's lives and not the purpose of life itself. All modern political notions that contradict the Quran and Hadīth would have to be forsaken, and the "pure" political thought reflected in Quranic sources should guide Muslims in organizing and structuring their governments.[citation needed]

[edit] Death
Ashraf 'Alī Thānwī died in Thāna Bhāwan on July 4, 1943. His funeral prayer was led by his nephew, Zafar Ahmad Uthmānī, and he was buried in the graveyard of 'Ishq-e-Bāzān.

[edit] Desecration of Grave
On December 17, 2006 the graves of Ashraf Ali Thanvi and three others were levelled and desecrated in Thana Bhawan, Muzaffarnagar, Uttar Pradesh, India[3].

[edit] See also
Deobandi
Bahishti Zewar
[edit] References
1.^ Ali Abbasi, Shahid. (2008, January–March). Rethinking in Islam: Mawlana Ashraf 'Ali Thanawi on Way and Way-faring. Hamdard Islamicus, 21(1), 7–23. (Article on Ashraf 'Ali's teachings on Sufism.)
2.^ Hussam-ul-Harmain by Ala Hazrat Imam Ahmad Raza Khan
3.^ Graves of Ashraf Ali Thanvi family demolished, desecrated
[edit] Further reading
Zaman, Muhammad Qasim, Ashraf `Ali Thanawi: Islam in Modern South Asia (Makers of the Muslim World), Oneworld, 2007.

Sunday, 18 July 2010

فرانس -24ٹی وی چینل کے عملے کی چناب نگر آمد

عبداللطیف خالد چیمہ ۱۷؍جون ۲۰۱۰ء کو اسلام آباد میں مقیم فرانس کے ایک ٹی وی چینل (FRANCE24)کی طرف سے فون آیا کہ وہ لوگ تحریک ختمِ نبوت کی موجودہ صورتِحال کے تناظر میں ہمیں ملنا چاہتے ہیں اور ہمارا مؤقف بھی جاننا چاہتے ہیں۔ میں نے دن اور وقت طے کرنے کے لیے مہلت مانگی اور پھر طے پایا کہ ۲۰؍جون اتوار کو وہ ٹیم صبح ۹اور ۱۰بجے کے درمیان پہنچ جائے گی۔

چیچہ وطنی سے مولانا منظور احمد، عزیزم شاہد حمید اور برخوردار محمد قاسم میرے ہمراہ تھے اور ہم وقت سے پہلے چنیوٹ میں اپنے مرکز احرار مدنی مسجد چلے گئے۔ حسبِ پروگرام فرانس 24کے جرنلسٹ ’’سدرک مولی‘‘ CEDRIC MOLLE(مقیم اسلام آباد) ان کے مترجم جناب نذرالاسلام تشریف لے آئے اور کچھ وقت ضائع کیے بغیر انہوں نے مرزا غلام احمد قادیانی کے دعوٰی نبوت سے احرار تبلیغ کانفرنس قادیان۱۹۳۴ ء اور تحریک ختم نبوت ۱۹۵۳ء سے اب تک کی صورتِ حال پر گفتگو کی چبھتے ہوئے سوالات کا الحمد للہ تحمل سے جواب دیا۔ دینی وآئینی جدو جہد کے نشیب وفراز کے حوالے سے ان کو بریف کیا۔ مولانا محمد مغیرہ اور مولانا محمد طیب چنیوٹی نے ان کی بلا تکلف میز بانی کی۔ چنیوٹ سے چناب نگر جاتے ہوئے جگہ جگہ بیرئیرز اور ناکوں کو اس ٹیم نے آنکھوں سے دیکھا اور سمیٹا ۔چناب نگر مرکز احرار داخل ہوتے ہی انہوں نے ڈاکومنٹری (Documantary)بنانے کا باضابطہ آغاز کردیا۔ طلبہ ،علماء، سٹاف سبھی سے کھل کر باتیں کیں ،آزادانہ ماحول میں اور ہرپہلو سے جائزہ بھی لیا اور سوالات بھی کیے۔ مولانا محمد مغیرہ، حافظ محمد طیب، حافظ محمد علی اور دیگر حضرات نے ان کی پوری رہنمائی کی۔ عزیزم شاہد حمید اور محمد قاسم نے ان کی معاونت کی۔ انٹرنیشنل ختمِ نبوت موومنٹ کے مرکزی نائب امیر قاری شبیر احمد عثمانی بھی کچھ وقت کے لیے تشریف فرمارہے۔

قائد احرارسید عطاء المہیمن بخاری دامت برکاتہم اور راقم الحروف سے تحریک ختم نبوت کی تازہ ترین صورتحال اور قادیانی مسلم کشمکش کے حوالے سے تفصیلی انٹر ویوز کیے ۔ مدارسِ دینیہ کا کردار اور عالمی میڈیا کے مثبت ومنفی رویے بھی گفتگو کا موضوع رہے۔ راقم الحروف نے ٹیم کے ارکان سے کہا کہ پہلے عالمی میڈیا صرف قادیانیوں کا یک طرفہ مؤقف لیتا تھا۔ ہمارے لیے یہ بہت خوشگواربات ہے کہ آپ ہمارا مؤقف سننے کے لیے یہاں تشریف لائے۔ دوگھنٹے دورانیے پر مشتمل ملاقات طے تھی لیکن اس ٹیم نے تقریباً چھ گھنٹے ہمارے پاس گزارے اور پھر قادیانیوں کی طرف چلے گئے۔

فرانس 24چینل سے ہونے والی گفتگوبمع قائد احرارسید عطاء المہیمن بخاری اور راقم کے انٹر ویوزکی تفصیلات انشاء اللہ تعالیٰ کسی آئندہ اشاعت میں پیش کریں گے۔ اس ٹیم کی روانگی سے پہلے روزنامہ ’’امت‘‘ کراچی کے ایگزیکٹو ایڈیٹر جناب

سیف اللہ خالد (راولپنڈی) بھی تشریف لے آئے جنھوں نے چناب نگر کو قلم اور کیمرے میں بند کیا کہ کس طرح آنے جانے والے راستوں پر مسلمانوں اور عام شہریوں کو پریشان کیا جارہا ہے۔ (ان کی رپورٹ شاملِ اشاعت ہے)۔ ۴بجے کے بعدڈسٹرکٹ پریس کلب چنیوٹ میں تازہ صورت حال کے حوالے سے صحافیوں سے ملاقات وگفتگو ہوئی۔ بعد نماز مغرب مرکز احرار مدنی مسجد چنیوٹ میں جاری ’’ختمِ نبوت کورس ‘‘ میں قاری شبیر احمد عثمانی، جناب سیف اللہ خالد،او رراقم الحروف نے تربیتی وتعلیمی گفتگو کی۔ محترم پروفیسر خالد شبیر احمد اور مولانا مشتاق احمد چنیوٹی سے مشاورت کے بعد ہم رات گئے واپس چیچہ وطنی آگئے۔

عصر حاضر کا ’’ٹرومین‘‘!

خالد اختر کھوکھر (راولپنڈی)
انسانی جسم میں سننے والا کان بھی باقی اعضاء کی طرح بہت بڑی نعمت ہے۔ کسی کو کہیں سے بھی اپنے نام کی آواز سنائی دے تو پورا جسم اپنا رُخ ادھر موڑ لیتا ہے۔ بالکل ا سی طرح کرۂ ارض کا ہر انسان اپنے وطن کا نام آتے ہی فورا ہمہ تن گوش ہو جاتا ہے۔بعینہٖ جب کوئی ہمارے پیارے پاکستان کے ساتھ ایٹمی اضافت والا ایٹمی پاکستان کہتا ہے تو ہر پاکستانی کا سر ہمالیہ کی چوٹی سے بھی بلند ہو جاتا ہے۔ اس پر ہم جتنا بھی اللہ کا شکر ادا کریں کم ہے۔جہاں اس شکر میں دنیا کا ہر مسلمان برابر کا شریک ہے وہیں دنیا کا ہر غیر مسلم ہمیں ہر لحاظ سے تباہ و برباد کرنے میں مصروف و متحرک و متحد نظر آتا ہے۔ مقام شکر ہے کہ دنیا کا ہر مسلمان اپنے آپ کو دشمنوں سے محفوظ و مضبوط بنانے کے لیے کوشاں رہتا ہے۔ اسی کی کوشش و خواہش کے پیش نظر اس گردش کرتی ہوئی کائنات میں ہر وجود اپنے حجم کے اعتبار سے متحرک ہے۔زندہ اجسام اپنے اپنے دائروں میں زندگی بسر کر ہے ہیں چرند ،پرند اور درند بھی اپنے ضابطوں میں زندہ ہیں لیکن ان کے شام و سحر موسم کے پابند ہیں مگر ہم جو اشرف المخلوقات حضرت آدم کی نسل ہیں باقی سب مخلوقات سے زیادہ منظم،اصول پسند اور ان اصولوں کے پابند بھی ہیں اور اس کے ساتھ آزادانہ اور پر امن زندگی گزارنے کے داعی اور دعوی دار بھی ہیں پھر جہاں تک ممکن ہو اپنے عہد کی پاسداری بھی کرتے ہیں ۔لیکن جب طاقت و اختیارات کے استعمال کے توازن میں جھول آنا شروع ہو جاتا ہے تو انتظامات کے نام پر اختلافات کے دروازے کھلنا شروع ہو جاتے ہیں پھر ان اختلافات کو ہوا دے کر منفی ذہانت کے شر دماغ مفادات کی خاطر گروہوں کو اپنا ہم نوا بنا لیتے ہیں ۔پھر ایسے لوگ ہی اپنی اپنی قابلیت کے مطابق طاقتور گروہ بن جاتے ہیں ۔ماضی کے تجربات کی روشنی میں طاقتور ترین لوگ ہی کامیاب و کامران قرار پاتے رہے ہیں۔موجودہ دور میں انسان نے اپنی قوت عمل سے بے شمار طریقوں سے جو جو اور جتنی جتنی طاقت حاصل کی ہے اس کی سب سے آخری سیڑھی نیو کلیئرپاور ہے۔اس طاقت کے جنگی استعمال کو دنیا دیکھ چکی ہے ۔جتنی تباہ کاریاں اس نے کی ہیں اور مزید تباہیوں کی جس قدر صلاحیت اس میں موجود ہے اس کے تصور سے ہی انسان لرز اٹھتا ہے۔ یہی وجہ ہے کہ اس کا پھیلاو کسی کو بھی قبول نہیں مگر دنیا کو اصولوں پر چلانے اور کاربند رکھنے اور دوسروں سے اپنی مرضی کی بات منوانے کی جتنی دہشت اس ایٹمی ہتھیار میں ہے اتنی شدت اور طاقت ابھی تک کسی اور ہتھیار میں ثابت نہیں ہو سکی۔ اس کے ساتھ ہی ساتھ اس بے مثال طاقت میں جو پر امن بقائے باہمی کے تعمیری اور ترقی یافتہ راز پوشیدہ اور موجود ہیں اس سے انکار و فرار بھی ممکن نہیں ہے۔

ان تمام خوبیوں اور خامیوں کے اس کی طاقت میں صرف تباہ کاریوں کو جو سب سے بڑا خطرہ موجود ہے وہ اس شخص کی ان انگلیوں سے ہے جن کے نیچے ان کے تباہ کن جنگی استعمال کا بٹن ہو گا ۔ان انگلیوں والے شخص کی نیک نیتی یا بد نیتی کا انحصار اس کے اس وقت کی ذہنی کیفیت پر ہی رہے گا ۔وہ شخص استعمال سے پہلے جو فیصلہ بھی کرے گا اس کی ذمہ داری صرف اور صرف اس شخض پر ہو گی۔

اس طے شدہ صورتحال کے بعد بھی دنیا کا ہر با شعور شخص اس ڈاکٹرائن سے یقیناًبجا طور پر ڈرتا اور خوف زدہ رہے گا کہ اگر ان انگلیوں والا شخص یہ فیصلہ کر ہی لیتا ہے کہ ایک بم مارنے سے تصوراتی اندازے کے مطابق دو کروڑ سینٹی گریڈ درجہ حرارت پیدا ہوتا ہے۔اس کو کیوں نہ ہمالیہ کی چوٹی پر مار کر پھاڑ دیا جائے۔اس سے جو اور جتنا تابکاری اثرات والا پانی بہہ کر سمندر میں جائے گا اور اس کے نتیجے میں تمام آبی حیات ختم وتلف ہوتی چلی جائے گی۔پھر ان تابکاری اثرات سے سمندری گزر گاہ قابل استعمال نہیں رہے گی۔تابکاری آلودگی سارے سمندری پانی کو اپنی بھرپور لپیٹ میں لے لے گی۔سمندری سفر و آمدورفت نا ممکن بن جائے گی۔اس کے ساتھ ساتھ ہمالیہ کی چوٹی کے دائرے میں آنے والے تمام ممالک و آبادی تباہ و برباد ہو جائیں گے ۔پھر دور دراز بچے کھچے بے یارو مددگار ،لولے لنگڑے لوگ بلبل ناتواں کا نالہ بلبلانہ کہنے پر مجبور ہو جائیں گے۔

مرتے دم بلبل نے کہا صیاد سے

اماں کے ٹوکرے میں رکھ اپنی ایٹمی قوت کو

آخر میں دنیا والوں سے دست بستہ درخواست کرتا ہوں کہ دنیا والو اگرتم سے ممکن ہو سکے تو اس مگس کو باغ میں جانے سے ابھی سے روک لو ورنہ حشر برپا ہو جائے گا۔اس کے ساتھ ہی مجھے یہ کہنے میں باک نہیں کہ اگر ایٹمی قوت سے دنیا کے بے بس و مجبور لوگوں کو صحت مندانہ و آبرو مندانہ پیٹ بھر کر روٹی ،تن ڈھانپنے کیلئے لباس ،امن و سکون والی چھت کا سہاراجسم کو تواناو تندرست وچاک و چوبند رکھنے والا صحت مند ماحول پورے کر�ۂ ارض کے باسیوں کو بجلی ،پانی اورتوانائی کے ساتھ عزت و آبرو مندانہ زندگی گزارنے کے مواقع میسر آرہے ہوں تو ایسی لاتعداد ایٹمی طاقتوں کو بصد عزت و احترام خوش آمدید کہتے ہیں۔