Search from the Journals, Articles, and Headings
Advanced Search (Beta)
Loading...
Loading...
Loading...
Loading...
Loading...
Loading...

حاجی محمد صالح

حاجی محمد صالح
دوسرا افسوسناک سانحہ۶/مئی کی شام کو محترم حاجی محمد صالح صاحب کی وفات کاپیش آیا۔ صالح صاحب کئی سال سے معذور ہوگئے تھے اورصاحب فراش تھے،یوں بھی عمر طبعی کی سرحد پارکرچکے تھے لیکن چل رہے تھے اوران کے صاحبزادے حاجی خواجہ محمد سلیم صاحب دل وجان سے ان کی خدمت کر رہے تھے۔ اس طویل مدت میں کبھی کبھی حالت نازک بھی ہوجاتی تھی مگرسنبھل جاتے تھے۔ ۶/مئی کی صبح کو آخری سانس لینے لگے اورشام کے ۵بجے ہمیشہ کے لیے رخصت ہوگئے۔ حاجی محمد صالح صاحب اپنی گوناگوں اورغیر معمولی خصوصیات کی وجہ سے دہلی والوں میں ممتاز بلکہ لاجواب تھے اوراپنی ذات سے صحیح معنی میں ایک انجمن تھے۔ اجتماعات اورمجالس کی رونق اورجان۔ سوسائٹی کے ہرطبقے میں مذہب و ملت کے امتیاز کے بغیر مقبول تھے اور قدرو منزلت کی نظر سے دیکھے جاتے تھے۔ان کی فرم ’’حاجی علی جان‘‘نہ صرف دہلی بلکہ پورے ملک کی روایتی فرم تھی، ایک زمانے میں اس کا کاروبار نہایت وسیع تھا،اوردہلی اورحجاز دونوں جگہ بڑے پیمانے پرلین دین ہوتاتھا۔ فرم حاجی علی جان کی امانت ودیانت کاعام شہرہ تھااس فرم میں لاکھوں روپے کی امانتیں رہتی تھیں۔حج کوجانے والے بے جھجک لاکھوں روپے اس فرم کو جمع کراتے تھے اورمکہ معظمہ میں صرف رقعہ دکھا کر رقم لے لیتے تھے۔ یہ کہنا شاید مبالغہ سے پاک ہے کہ فرم حاجی علی جان مسلمانوں کے لیے ریزرو بینک سے بھی زیادہ معتبر ومستند تھی۔ حاجی صاحب مرحوم اس تاریخی فرم کے مالک تھے، قومی اورملی کاموں میں بڑھ چڑھ کرحصہ لیتے تھے۔ ایک وقت میں بڑے بڑے اہم اجتماعات کوٹھی حاجی علی جان ہی میں ہواکرتے تھے۔ حاجی صاحب کے والد محترم حاجی عبدالغفار صاحب جن کی ہم نے بارہا زیارت کی تھی، حکیم محمد اجمل خاں اورڈاکٹر مختار احمد انصاری کے ندیم خاص...

الزمخشري وموقفه من الاستشهاد بشعر المؤلدين في ضوء تفسيره الكشاف

Allama Jarullah Al-Zemakhshari was a great scholar, linguistic, and a man of letters. His book, Tafseer al- Kasshaaf ‘an- Haqaiq et-Tanzeel, is one of the most famous and universally acknowledged book in which he has discussed Arabic grammar, literature and rhetoric. It is an extremely important  Tafseer and  is considered a primary source by all great scholars. It is famous for its deep linguistic analysis, rhetoric and grammatical issues. Allama Al-Zemakhshari has cited many poets’ poetry both from Pre-Islamic era and Islamic era as a proof to support his arguments. In this article the researcher has cited Al-Zemakhshari’s attitude towards Quoting the Poetry of Mowalldeen (postclassical poets) and to point out those places where he has quoted Mowalldeens’ (postclassical poets) poetry for proof in his Tafseer  Al-kasshaff.  

Puritan Shift: Evolution of Ahl-I-Hadith Sect in the Punjab a Discursive Study 1880-1947

This study focuses on the puritanical impact of Ahl-i-Hadith revivalist movement on the transition of the Sufi ethos of the Punjab during the late nineteenth and first half of the twentieth century. One can define Shrine-centered Islamic tradition as a defining feature of the Sufi ethos in the Punjab during the medieval period (11th-18th centuries). The Sufi ethos constitutes equality, social justice, Suleh Kul, Wahdat-ul-Wajud ideology, and accommodationist vision. All these factors of the Sufi tradition of the Punjab created pluralistic outlook among the masses. This tradition left indelible imprints on the local culture, particularly imparting values like tolerance, humanism, and social equality. The growth of Shrine-centered Islam in the Punjab was a reaction against the social stratification solidified by the caste system which became more rigid with the passage of time. The origin of this tradition dates back to Vedantic tradition, however, its contours were further sharpened when Ibn Arabi’s (1165-1240) Wajudi ideas permeated in the philosophical discourse of sufis in the subcontinent. In Punjab, Baba Farid Ganj Shakar (1175-1265) emerged as the main exponent of this philosophy. The reform movement of Ahl-i-Hadith ultimately questioned this strong Sufi tradition since later half of the nineteenth century. The study deals with the subsequent religious transition of a reasonable segment of the Punjabi Muslims. It concentrates on the particular aspects of Ahl-i-Hadith Movement i.e.; emphasis on scriptural Islam, direct recourse to Quran and Hadith, opposition to the prevailing four schools of Islamic Jurisprudence, rejection of all sufi forms of Islam (muharram, urs, qawwāli, gyārahwin of Abdul Qadir Jillani, pilgrimage to the graves of the Prophets and saints, majlis-i-milād (birth anniversary of Holy Prophet), simah-i-maota (listening of the dead) and observance of various ceremonies associated with death rites, i.e. Qul sharif, Satavan (seventh day ceremony after death) and Chaliswan (ceremony on the fortieth day after death). Rejection of contemplation and attempts to expunge Sufism remained the hallmark of this movement as they emphasized on this worldly responsibilities of the Muslims rather than out-worldly asceticism (denial of this world and bodily contemplation) of the Sufis. They through the establishment of their own religious seminaries in the cities and towns of the Punjab and engaging in munāzara tradition with non-Muslims (Arya Samajis, Christian missionaries,) and Muslim sects (Shias, Barelvis, Deobandis, and Ahmadis) were able to draw a certain segment of the Muslim population towards them. Moreover, this study seeks to establish a connection between the contestation of puritanical Ahl-i-Hadith Movement with the colonial modernity; such as the western type of education and Missionary Agency, translation of scriptures into local languages and technology of printing. This agency of modernity helped in solidifying the literal interpretation of the Quran and Hadith that was the main feature of the Ahli-Hadith Movement. By emphasizing this aspect, I do not suggest that this contestation led Ahl-i-Hadith Movement to re-conciliate with modernity rather it highlights how this Movement made use of various tools of modernity for the dissemination of its puritanical teachings. The Ahl-i-Hadith Movement tried it best to adopt those features of the Colonial modernity that helped them in the dissemination of their ideas far and wide of the country. This movement was primarily sprouted from Delhi and spread throughout India and hence in the Punjab. The scholars of this movement stood for the cause of Islam declared the Sufi practices as innovations and created a reasonable following. This thesis attempts to formulate a new and comprehensive analysis of the Ahl-i-Hadith movement.
Asian Research Index Whatsapp Chanel
Asian Research Index Whatsapp Chanel

Join our Whatsapp Channel to get regular updates.